THE 


PILGRIM'S  PROGRESS 


BY 


JOHN   BUNYAN. 


MOST  CAREFULLY  COLLATED  WITH  THE  EDITION  CONTAINING  THE 
AUTHOR'S  LAST  ADDITIONS  AND  CORRECTIONS. 


WITH  EXPLANATORY  NOTES 

BY 

THOMAS  SCOTT,  D.D. 

AND 

A  LIFE  OF  THE  AUTHOR 

BY 

JO3IAH  CONDER,  ESQ. 

EMBELLISHED    WITH   TWENTY-FIVE*"ENGRAVINGS. 
SECOND    AMERICAN    EDITION. 


PHILADELPHIA: 
PRESBYTERIAN    BOARD    OF    PUBLICATION. 

Paul  T.  Jones,  Publishing  Agent, 

1844. 


^J 


'•  :  '"*.   .  -  ;Priirte<jrffy 

1   ."    .   •  .  *      W».   j>,  MARTIE*  * 


Stereotyped  by  s.  DOUGLAS  WYETH, 
No.  7  Pear  St.,  Philadelphia. 


ADVERTISEMENT 


TO  THE  AMERICAN  EDITION. 


BUNYAN  has  been  picturesquely  described  as  the 
"Prince  of  Dreamers."  He  merits  a  much  higher  eu- 
logy. His  imperishable  work,  which  is  here  presented 
in  a  new  and  beautiful  garb,  exhibits  the  chastened 
imagination  of  the  poet;  the  discriminating  knowledge 
of  the  casuist;  theacuteness  of  the  theologian;  and  the 
sweet  and  gentle  spirit  of  the  Christian  instructer.  He 
enchains  his  readers  by  a  species  of  fascination  which  it 
is  difficult  to  analyze,  and  which  could  result  only  from 
a  rare  combination  of  talent.  The  deeply  interested 
attention  of  the  child  and  the  philosopher,  of  the  expe- 
rienced Christian  and  the  admirer  of  fiction,  is  alike 
absorbed  in  his  skilfully  drawn  narrative  of  the  Pil- 
grim's progress  from  the  city  of  Destruction  to  his 
celestial  home.  The  reader  is  at  once  charmed  and 
instructed;  his  imagination  is  gratified  and  his  heart 
impressed,  by  the  perusal  of  this  extraordinary  produc- 
tion. Founded  as  it  is  in  an  intimate  acquaintance 
with  the  workings  of  the  human  heart  under  the  im- 
pulse of  natural  principles  and  the  superadded  influ- 
ence of  gracious  affections,  it  found  its  place  in  the 
hearts  of  men  at  its  first  appearance,  and  its  popularity 
has  steadily  increased  in  the  lapse  of  time.  No  unin- 

A  3 


IQ6 


4  ADVERTISEMENT. 

spired  volume  has  perhaps  ever  been  demanded  with 
greater  eagerness  by  all  classes  of  readers,  or  has  been 
so  astonishingly  multiplied  through  the  press. 

No  explanation  is  necessary  in  presenting  a  new 
edition,  in  a  style  in  some  degree  commensurate  with  its 
intrinsic  excellence.  The  whole  texture  of  the  volume 
is  strictly  American  in  its  fabric,  and  when  its  typo- 
graphical  beauty  and  the  delicacy  and  finish  of  its 
engravings  are  considered,  it  will  be  readily  acknow- 
ledged that  few  works  of  the  American  or  even  Euro- 
pean press  have  surpassed  it  in  point  of  execution.  In 
all  respects  it  is  highly  creditable  to  the  state  of  the 
arts  in  a  country  which  may  still  be  regarded  as  young 
in  efforts  of  this  kind.  The  encouragement  to  engage 
in  a  work  so  splendid  and  costly  has  been  derived  from 
two  individuals,  at  once  the  admirers  of  Bunyan,  the 
friends  of  religion,  and  the  supporters  of  its  institutions. 
— By  their  liberality,  the  whole  expense  of  stereotyp- 
ing the  volume,  and  procuring  its  embellishments,  has 
been  sustained;  so  that  the  Presbyterian  Board  of 
Publication  are  enabled  to  furnish  the  volume  at  a 
price  greatly  beneath  that  of  any  similar  work.  As 
it  is,  it  is  commended  to  public  attention,  and  to  that 
Divine  blessing  which  alone  can  make  it  an  invalu- 
able possession. 


EMBELLISHMENTS. 


Page. 
Head  of  Bunyan       .  .  •  .to  face  title. 

Vignette        ....... 

Initial  Letter  for  "  Life"       .....          5 

Initial  Letter  for  Part  I.  .  .  .  .67 

*  Christian  and  Evangelist        .  .  .  •  .90 

•  Christian  got  up  to  the  Gate  .  .  •  .97 
/Christian's  Burden  falls  off  his  Back              .            .            '.       120 

The  Palace  called  Beautiful  .  .  .  .134 

Christian  passing  the  Cave  of  Pope  and  Pagan  .  .169 


Demas  invites  the  Pilgrims  to  the  Hill  Lucre              .*  .       239 
Christian  and  Hopeful  asleep  in  the  grounds  of  Giant  Despair.       253 

Christian  and  Hopeful  escaping  from  Doubting  Castle  .       263 

The  Delectable  Mountains     .             .             .             .  .265 

The  Pilgrims  on  Mount  Clear             .            .            .  .272 

The  Pilgrims  ......       347 

Initial  Letter  for  Part  II.       .             .             .             .  .347 

Christiana  and  her  Children  at  the  Wicket-gate          .  .       368 

Mercy  :—  «  0  Sir,  said  she,  I  am  faint."         .             .  .371 

The  Shepherd  Boy  in  the  Valley  of  Humiliation       .  .       444 

Great-heart  kills  Giant  Maul               .             .             .  .456 

The  Riyer_o£jhe  Water  of  JLife    .  .             .             .  .507 

Destruction  of  Doubting  €astie  —  -   .             .             .  .510 

Valiant-for-truth  beset  with  Thiexes-^           .             .  •       522 

TKe~irmttof  Beulah  —  *  541 


O  !  FOB  ONE  BKIGHT  THOUGH  MOMENTARY  GLANCE  ; 
SUCH  AS  OF  OLD  IN  PATHOS  ISLE  "WAS  GIVEN 
TO  HIM  WHO  SAW  THE  CLOUDS  ASUNDEE  RIVEN ; 

AND,  PASSING  ALL  THE  SPLENDOUR  OF  ROMANCE, 

IN  GLORY,  AND  IN  "POMP  OF  CIRCUMSTANCE:" 

THE  NEW  JERUSALEM  COME  DOWN  FROM  HEAVE!*;— 
OR  THE  LEAST  MEASURE  OF  THAT  MYSTIC  LEAVEN, 

WHICH  BLESSED  OLD  BUNYAN'S  VISIONARY  TRANCE  ! 

BUT  VAIN  THE  PAINTER'S  OR  THE  POET'S  SFILL, 
THAT  HEAVENLY  CITY'S  GLORY  TO  DECLARE  ;— 
ALL  SUCH  CAN  FURNISH  IS  A  VISION  FAIR, 

AND  GORGEOUS ;   HAVING,  AS  ITS  CENTRE  STILL, 

HIS  CROSS  WHO  DIED  ON  CALVARY'S  HOLY  HILL  ; 

MAN'S  ONLY  TITLE  TO  ADMITTANCE  THERE. 


MEMOIR   OF   THE  LIFE  AND   WRITINGS 


OP 


JOHN   BUNYANv '•'••• 


HE  most  popular  religious  book  in 
English  literature, — in  which  the  most 
popular  books  are  of  a  religious  char- 
acter,— is  the  production  of  an  un- 
educated peasant,  who  worked  his 
way  out  of  the  lowest  vice  and  ignorance,  not  by  the  force 
of  his  genius,  so  much  as  by  that  of  an  impulse  which 
quickened  his  genius  into  life,  and  transformed  him  at  once 
intellectually  and  morally.  The  finest  specimen  of  well- 
sustained  allegory  in  any  language,  is  the  composition  of 
this  self-taught  rustic,  who  little  aimed  at  literary  celebrity 
in  the  homely  parable  which  he  wrote  to  solace  his  prison 
hours,  for  the  religious  instruction  of  the  common  people. 

5 


6  THE  LIFE  AND  WRITINGS 

The  most  admirable  exposition  of  the  elements  of  Chris- 
tian theology, — one  which  is  so  little  of  a  controversial 
or  sectarian  character,  that  it  may  confessedly  be  read 
without  offence  by  sober-minded  Protestants  of  all  per- 
suasions, and  yet  so  comprehensive,  as  to  form  the  best 
popular  body  of  divinity, — is  the  composition  of  an  obscure 
itinerant  preacher,  whose  apostolic  labours  consigned  him, 
in  the  days  of  the  Stuarts,  to  a  twelve  years'  imprison- 
ment in  Bedford  gaol,  for  no  other  crime  than  his  noncon- 
formity. What  is  still  more  remarkable,  this  work,  the 
Odyssey  of  the. -English  people, — the  favourite  with  young 
and  old ;  which  the  poet  admires  for  its  imaginative  beauty, 
and  in  which  the  artist  finds  the  most  delightful  subjects  for 
the  pencil;  to  the  extraordinary  merit  of  which,  testimony 
has  been  borne  by  critics  who  have  had  no  sympathy 
with  either  the  design  and  religious  spirit  of  the  work,  or 
the  theological  opinions  interwoven  with  it,  and  who  rank 
the  realities  shadowed  in  the  allegory  with  the  visionary 
creations  of  romance; — this  work — we  need  not  name  it — 
the  Pilgrim's  Progress,  is,  in  fact,  a  powerful  address  to 
the  conscience;  having  no  other  object  than  to  delineate 
the  successive  stages  of  the  spiritual  life,  and  to  portray 
the  mental  conflicts  of  experimental  piety,  which,  to  those 
who  have  no  corresponding  experience,  must  appear  the 
hallucination  of  fanaticism.  Strange  that  a  work  should 
have  power  so  to  please  the  imagination  of  an  indevout 
man,  which  can  be  understood  only  by  the  heart  in  which 
religion  has  its  seat; — that  those  who  have  not  the  key  to 
the  cipher,  should  still  admire  the  character  in  which  the 
spiritual  meaning  is  veiled,  and  which  experience  alone  can 
perfectly  interpret.  But  such  is  the  fact.  This  extraordinary 
work,  it  has  been  beautifully  remarked  by  an  American 
critic,  "  is  like  a  painting  meant  to  be  exhibited  by  fire-light  : 
the  common  reader  sees  it  by  day.  To  the  Christian  (the 
actual  pilgrim)  it  is  a  glorious  transparency;  and  the  light 
that  shines  through  it,  and  gives  its  incidents  such  life,  its 
colours  such  depth,  and  the  whole  scene  such  a  surpassing 
glory,  is  light  from  eternity,  the  meaning  of  heaven." 


OF  JOHN  BUNYAN.  7 

Religion  never  offends,  so  long  as  she  addresses  only  the 
imagination;  a  fact  of  which,  for  opposite  purposes,  the 
Author  of  all  truth  and  the  apostles  of  error  have  alike 
availed  themselves ;  the  former  to  gain  access  by  this 
avenue  to  the  understanding  and  the  conscience,  the  latter 
to  enlist  the  imagination  in  the  support,  of  superstition. 
He  who  spake  as  never  man  spake,  taught  the  people  in 
parables,  and  by  this  means  obtained  a  hearing  from  those 
who  could  not  bear  his  hard  sayings;  and  still  these  divine 
allegories — the  matchless  parable  of  the  Prodigal  Son,  for 
instance — have  charms  for  readers  who  never  take  home  to 
their  own  bosoms  their  spiritual  import.  Rousseau  has 
eloquently  eulogized  the  sublime  poetry  of  the  Scriptures. 
The  Pilgrim's  Progress  is  replete  with  the  spirit  of  poetry, 
caught  from  no  earthly  muse.  Bunyan's  genius  was 
nourished  purely  from  the  fountain-head  of  inspiration. 
He  thought  in  the  very  dialect  of  Scripture ;  and  the 
imagery  of  the  Bible  was  ever  present  to  his  thoughts,  as> 
if  we  may  say  so,  the  native  scenery  of  his  spiritual  birth. 
He  was  made  by  the  Bible ;  educated  by  the  study  of  it ; 
it  was  his  "book  of  all  learning;"  and  the  simplicity  of 
purpose  and  the  intense  interest  with  which  he  searched  its 
contents,  as  the  treasury  of  heavenly  wisdom,  rendered 
him,  like  Apollos,  "eloquent  and  mighty  in  the  Scrip- 
tures," while  his  mind  became  more  and  more  imbued  with 
their  "spirit  and  life."  It  has  been  said  with  some  truth, 
that  the  genius  of  his  work  is  Hebrew.  "  The  poetry  of 
the  Bible,"  remarks  the  critic  to  whom  we  have  already 
referred,  "was  not  less  the  source  of  Bunyan's  poetical 
power,  than  the  study  of  the  whole  Scriptures  was  the 
source  of  his  simplicity  and  purity  of  style.  His  heart 
was  not  only  made  new  by  the  spirit  of  the  Bible,  but  his 
whole  intellectual  being  was  penetrated  and  transfigured 
by  its  influence.  He  brought  the  spirit  and  power  gathered 
from  so  long  and  exclusive  a  communion  with  the  prophets 
and  apostles,  to  the  composition  of  every  page  of  the  Pil- 
grim's Progress.  To  the  habit  of  mind  thus  induced,  and 
the  workings  of  an  imagination  thus  disciplined,  may  be 


8  THE  LIFE  AND   WRITINGS 

traced  the  simplicity  of  all  his  imagery,  and  the  power  of 

his  personifications He  wrote  from  the  impulse  of  his 

genius,  sanctified  and  illuminated  by  a  heavenly  influence : 
and  its  movements  were  as  artless  as  the  movements  of  a 
little  child  left  to  play  upon  the  green  by  itself."*  It  is  in 
this  inimitable  simplicity  and  artlessness,  that  the  work 
comes  nearer  to  the  character  of  the  sacred  writings  than, 
jperhaps^  any  uninspired  composition. 

/  And,  like  the  Scriptures,  Bunyan's  parable,  while  it 
I  commands  the  admiration  of  cultivated  minds  by  those 
qualities  which  delight  the  imagination,  has  conveyed  in- 
struction and  consolation  to  thousands  incapable  of  appre- 
ciating its  genius,  and  unconscious  of  the  spell  which  it 
exerted  over  their  minds.  To  the  child,  it  is  a  gallery  of 
pictures ;  to  the  rnan  of  taste,  an  exquisite  drama ;  to  the 
plain  Christian  of  duller  fancy,  a  chart  and  road-book  of 
his  course  through  this  world.  With  regard  to  many 
whom  the  Pilgrim's  Progress  captivates,  it  might  be  said 
of  its  author  as  of  the  Hebrew  prophet :  "  Lo !  thou  art 
unto  them  as  a  very  lovely  song  of  one  that  hath  a  pleasant 
voice,  and  can  play  well  on  an  instrument :  for  they  hear 
thy  words,  but  they  do  them  not."  On  the  other  hand, 
thousands  who  have  had  no  ear  for  the  music,  have 
delighted  in  the  words  of  the  song,  and  have  followed  the 
instruction  it  conveyed :  it  would  not  otherwise  be  adapted 
to  the  mass  of  common  minds  among  the  lower  classes  for 
whom  it  was  designed,  and  upon  whom  it  has,  for  two 
hundred  years,  exerted  a  beneficial  effect  which  it  is  im- 
possible to  bring  within  any  estimate.  But  the  rich  vein  of 
native  good  sense  and  sober  pleasantry  which  runs  through 
the  work,  recommends  it  to  all  orders  of  readers;  and  the 
Pilgrim's  Progress  was  the  favourite  of  the  people,  before 
the  fame  of  its  author  had  made  its  way  up  to  those  who 
are  called  the  public.  In  the  "  well-told  tale," 

"  Sweet  fiction  and  sweet  truth  alike  prevail. 
Its  humorous  vein,  strong  sense,  and  simple  style, 
May  teach  the  gayest,  make  the  gravest  smile. — 

*  North  American  Review,  No.  LXXIX.  p.  402. 


OF  JOHN  BUNYAN.  9 

Witty,  and  well  employed,  and,  like  thy  Lord, 
Speaking  in  parables  his  slighted  word ; 
I  name  thce  not,  lest  so  despised  a  name 
Should  move  a  sneer  at  thy  deserved  fame." 

So  Cowper  sang  fifty  years  ago ;  and  the  fact  that  there  is  no 
longer  any  danger  of  moving  a  sneer  by  naming  the  author 
of  the  Pilgrim's  Progress,  affords  reason  to  hope  that  we 
have  grown,  in  this  country,  somewhat  wiser. 

In  addition  to  these  various  sources  of  attraction,  the 
work  possesses,  in  a  considerable  degree,  the  interest  of 
autobiography:  for  it  is  impossible  not  to  feel  that,  in  the 
progress  of  his  pilgrim,  the  author  is  laying  open  to  us  his 
own  mental  history.  As  he  tells  us  in  his  homely  rhymes, 

"  It  came  from  my  own  heart,  so  to  my  head, 
And  thence  into  my  fingers  trickled." 

This  characteristic  feature  of  the  parable  broadly  and  hap- 
pily distinguishes  it  from  the  heavy  ingenuities  of  didactic 
or  sentimental  allegorists,  such  as  the  brood  of  imitators 
whom  his  success  raised  up,  or  those  who  had  preceded 
him  in  the  same  species  of  composition.  The  charge  of 
being  a  plagiarist,  or  of  having  been  assisted  in  the  compo- 
sition, Bunyan  himself  indignantly  repels  : 

"  Manner  and  matter  too  was  all  mine  own." 

"  But,"  remarks  Dr.  Southey,  "  original  as  Bunyan  believed 
his  own  work  to  be,  and  as,  in  the  main,  undoubtedly  it 
is,  the  same  allegory  had  often  been  treated  before  him."* 

*Mr.  Montgomery,  in  his  very  able  Introductory  Essay  to  the  Pilgrim's 
Progress,  refers  to  a  poem,  entitled  "The  Pilgrim,"  in  Witney's  "Emblems," 
(1585,)  the  print  affixed  to  which  represents  a  pilgrim  leaving  the  world, 
(a  geographical  globe,)  and  travelling  towards  the  symbol  of  the  Divine  Name. 
This  emblem,  with  the  following  stanza,  might,  it  is  imagined,  have  suggested 
to  Bunyan  the  first  idea  of  his  story ;  though  it  does  not,  in  fact,  present  any 
thing  beyond  the  familiar  scripture  simile  : — 

"  O  happier  they  that,  pondering  this  arighte, 
Before  that  here  their  pilgrimage  bee  past, 
Resigne  this  world  ;  and  marche  with  all  their  mighte 
Within  that  pathe  that  leads  where  ioys  shall  last. 
And  whilst  they  maye,  there  treasure  vp  their  store, 
Where,  without  rust,  it  lastes  for  evermore." 

Dr.  Southey  mentions  a  once  popular  French  poem,  composed  A.  D.  1310, 
entitled,  "  Le  Pelerin  de  la  Vie  Humaine"  as  having  suggested  the  Voyage  of 

B 


10  THE  LIFE  AND   WRITINGS 

How  could  it  fail  to  have  been  employed  by  religious 
writers,  when  the  outline  of  the  allegory  is  supplied  by  the 
Holy  Scriptures?  In  the  eleventh  chapter  of  the  Epistle 
to  the  Hebrews,  the  Christian  life  is  represented  as  a  pil- 
grimage to  a  better,  a  heavenly  country ;  and,  in  the 
following  chapter,  we  have  the  heavenly  city  magnificently 
described.  Surely  we  need  look  no  further  for  the  origin 
of  Bunyan's  allegory,  as  regards  the  main  idea  of  the 
parable.  But  the  felicity  with  which  he  has  dramatized 
the  progress  of  the  Christian  pilgrim,  is  peculiar  to  him- 
self; and  Dr.  Southey  sums  up  his  examination  of  the 
works  to  which  it  has  been  thought  to  bear  the  strongest 
appearance  of  resemblance,  with  the  candid  and  decisive 
conclusion,  that  "if  ever  there  was  a  work  which  carried 
with  it  the  stamp  of  originality  in  all  its  parts,  it  is  that  of 
John  Bunyan." 

Did  its  author's  claim  to  originality  rest  upon  this  work 
alone,  his  fame  would  even  then  be  safe;  but,  in  his  Holy 
War,  Bunyan  has  displayed  even  superior  power  of  inven- 
tion ;  and  if  his  "  Life  and  Death  of  Mr.  Badman "  has 
not  been  as  generally  read,  it  is,  in  the  opinion  of  Dr. 
Southey,  whom  we  cite  as  an  impartial  judge,  "because 
the  subject  is  less  agreeable,  not  that  it  has  been  treated 
with  inferior  ability." 

the  Wandering  Knight,  by  Jean  de  Cartheray,  a  French  Carmelite,  of  which  a 
translation  was  printed  in  England  in  the  reign  of  Elizabeth :  but  there  is 
only  a  vague  general  resemblance  in  the  subject,  and  some  occasional  simi- 
larity in  the  details.  The  Pilgrimage  of  Dovekin  and  Willekin  to  their 
Beloved  in  Jerusalem,  originally  published  in  Dutch,  at  Antwerp,  in  1627,  has 
also  been  absurdly  supposed  to  have  been  the  original  of  the  Pilgrim's 
Progress.  Dr.  Southey  has  triumphantly  exposed  the  groundless  nature  of 
this  supposition:  the  works  have  nothing  in  common.  Dean  Patrick's 
"  Parable  of  the  Pilgrim,"  1663,  comes  nearer  to  Bunyan's  work  in  some 
points  of  general  resemblance;  but  it  is  a  treatise  rather  than  an  allegory,  and 
the  author,  disclaiming  all  pretension  to  fancy  or  invention,  states,  that  he  took 
the  idea  from  a  discourse  so  entitled  in  Baker's  "  Sancta  Sophia"  Bernard's 
"  Isle  of  Man,  or  the  Legal  Proceedings  in  Man-shire  against  Sin,"  a  popular 
book  in  Bunyan's  time,  is  more  likely  to  have  been  seen  by  him,  and  to  have 
had  some  effect  upon  his  style ;  but  it  wants  the  charm  of  story,  and  has 
nothing  of  the  romantic  interest  of  Bunyan's  parable. 


OF  JOHN  BUNYAN.  11 

"Little  less  popular''  than  the  Pilgrim's  Progress,  and, 
whether  viewed  as  a  theological  work  or  as  an  allegory,  of 
at  least  equal  merit,  the  Holy  War  fails  to  excite  the  same 
romantic  kind  of   interest,  chiefly  because  we   sympathize 
less  strongly  with  the  personifications  of  the  drama ;  con- 
scious that,  instead  of  being  led  through  the  vivid  scenery 
of  a  dream,  which  is  the  shadow  of  waking  realities,  we  are 
only  looking  at  the  well-constructed  machinery  of  a  fable. 
We    feel    to    be    conversing  with    abstractions,  and    never 
forget    the    allegory.     One    principal    reason  why  the   Pil- 
grim's Progress  is  the  most  delightful  thing  of  the  kind   in 
the  world,  Mr.  Montgomery  observes,  is  "that  though  the 
whole  is  written  under  the  similitude  of  a  dream,  there  is 
very  little  of  pure  allegory  in  it ;  and  few  abstract  qualities 
or    passions    are    personified If    ever    allegorical    cha- 
racters excite  either  sympathy  or  affection,  it  is  when  we 
forget    that   they   are  allegorical;    consequently,    when  the 
allegory  is  suspended  with  respect  to  them."     In  reading 
the     Pilgrim's    Progress,    we    so    constantly    identify    the 
author  with  his  hero,  as  to  find  it  difficult  to  separate  them 
in  our  feelings ;  and  the  allegorical  meaning  seems  super- 
induced upon  the   story,  which  flows  on  with  so  much  of  j 
the  semblance  of  real  life.     The  Pilgrim  not  only  seems  a 
real  character,  but  gives    reality  to  the  emblematic    phan-l 
toms  with  which   he  is  associated ;     and  the  mind  of  the/ 
reader  undergoes  a  sort  of  deception  similar  to  that  which/ 
is  produced  upon  the  waking  eye  by  a  peculiar  affection  of 
the  brain,  the  subject  of  which  sees  spectral  forms  blending 
with  living  figures,  and  is  unable  to  discriminate  between 
the  substantial  and  the  unreal. 

It  may  be  suspected,  indeed,  that  in  the  subordinate  per- 
sonages of  the  allegory,  Bunyan  had  real  characters*  so  far  in 

*  "We  may  be  sure,"  remarks  Dr.  Southey,  "that  Mr.  Valiant-for-the- 
Truth,  Old  Honest,  of  the  town  of  Stupidity,  Mr.  Despondency,  and  his 
daughter  Much-Afraid,  and  their  companions,  were  well  known  in  '  Bishop 
Bunyan's  diocese ;'  and  if  no  real  characters  were  designed  by  him  in  those 
who  are  less  favourably  introduced  as  turning  back  on  their  journey,  striking 
into  by-paths,  or  slumbering  by  the  way,  likenesses  would  be  discovered  where 
none  were  intended." 


12  THE  LIFE  AND   WRITINGS 

view,  that  the  ideal  was,  as  it  were,  modeled  upon  a  portrait. 
In  all  the  variety  of  characters  which  he  brings  before  us, 
there  is  an  individuality  stamped  upon  them,  by  which 
they  may  be  identified.  But  the  biographical  unity  is  as 
truly  preserved  by  the  prominence  given  to  the  principal 
actor,  as  in  the  classical  epic.  Christian  is  the  Ulysses  of 
the  story.  And  this  unity  of  interest  results  from  the 
author's  simplicity  of  purpose,  which  led  him  steadily  to 
keep  in  view  his  main  design.  Hence,  the  allegory,  if 
defective  or  inconsistent  in  parts,  (for  which  the  author 
has  provided  a  sufficient  apology  in  styling  it  a  dream,  for 
in  dreams  we  are  not  conscious  of  such  discrepancies,)  is 
perfectly  adapted,  as  Mr.  Montgomery  remarks,  to  the 
purpose  for  which  it  was  composed.  This  was,  "to  show 
the  particular  experience  of  one  Christian  traveller,  whose 
peculiar  temptations  and  conflicts  are  general  examples  of 
what  converted  sinners  must  expect  to  encounter,  though 
not  all  in  the  same  degree,  nor  indeed  all  the  same  in  kind. 
\Christian,  therefore,  may  be  considered  as  a  tu hole-length 
portrait  of  the  author  himself;  while  the  secondary  cha- 
racters, more  or  less  curtailed,  show  the  variety  which  is 

found  in  religious  societies." "  The   Pilgrim's    Progress 

is  the  history  of  one  man's  experience  in  full,  and  the  expe- 
rience of  many  others-  in  part ;  wherefore,  though  the  plan 
may  be  defective  with  regard  to  the  multitude,  all  of  whom 
are  absolutely  subordinate  to  the  hero,  Christian,  with 
regard  to  him  it  is  perfect,  consistent,  and  satisfactory 
throughout.  This  was  all  that  the  author  primarily  pro- 
posed; and  whatever  went  beyond  this,  fell  in  his  way, 
rather  than  belonged  to  his  actual  design.  The  unity  of 
the  plot,  in  the  personal  adventures  of  Christian,  is  not 
broken,  but  embellished  and  enriched  by  the  incidental  or 
episodical  characters  with  which  he  becomes  acquainted  by 
the  way." 

Mr.  Montgomery  has  pointed  out  a  remarkable  instance 
of  the  consummate  yet  artless  skill  which  Bunyan  has  in 
this  respect  displayed,  in  the  introduction  of  a  companion 
to  Christian,  by  which  the  interest  of  the  narrative  is  rein- 


OF  JOHN  BUNYAN.  13 

forced  without  being  divided.  "The  individual  experience 
of  one  man/'  remarks  this  accomplished  critic,  "would 
not  have  been  sufficient  to  exemplify  all  the  most  useful 
lessons  of  the  Gospel,  unless  the  trials  of  many  persons, 
of  different  age,  sex,  and  disposition,  were  interwoven. 
Christian  could  not  both  have  suffered  martyrdom  in  Vanity 
Fair,  and  travelled  the  remainder  of  his  journey  to  the 
Celestial  City ;  yet,  in  the  days  of  John  Bunyan,  (who  had 
himself  been  most  cruelly  persecuted  for  righteousness' 
sake,)  it  was  necessary  to  set  the  precedent  of  a  confessor 
who  was  ready,  not  to  be  bound  only,  but  to  die  for  the 
Lord  Jesus.  This  has  been  done  in  the  case  of  Faithful, 
who  seals  his  testimony  with  his  blood,  while  Christian,  in 
a  manner  not  explained,  (which,  however,  is  no  flaw  in  the 
plot,  having  been  advisedly  adopted,)  escapes  'for  this 
time,'  and,  being  joined  by  Hopeful,  a  convert  raised  up  by 
the  death  of  Faithful,  proceeds  on  his  way." 

The  Second  Part  of  the  Pilgrim's  Progress,  if  it  does  not 
excite  so  intense  an  interest,  is  not  less  delightful  than  the 
first.  It  is  even  richer  in  incident;  and  the  author  has 
shown  the  fertility  of  his  invention,  in  the  novelty  which 
he  has  thrown  into  the  journey  over  the  same  ground,  so 
that  nothing  is  repeated,  but  what  is  pleasing  in  the  repe- 
tition, from  the  combined  effect  of  reminiscence  and  con- 
trast. In  the  pilgrimage  of  Christian  and  his  successive 
companions,  it  appears  to  have  been  his  design,  Mr.  Mont- 
gomery remarks,  to  portray  the  personal  and  solitary  expe- 
rience of  the  individual  believer,  or  only  the  bosom  fellow- 
ship between  two  Christian  friends.  "In  the  journey  of 
Christiana  and  her  family,  gradually  increasing  to  a  goodly 
troop,  he  seems  to  have  had  more  in  view  to  illustrate  the 
communion  of  saints  and  the  advantages  of  church-mem- 
bership. It  is  delightful  to  travel  in  such  company,  and 
hear  them  not  only  tell  their  several  histories,  but  discourse 
of  the  adventures  of  others  who  have  gone  before ;  so  that 
to  the  last  stage,  in  the  Enchanted  Ground,  when  they  find 
Standfast  on  his  knees,  there  is  a  perpetual  change  of 
captivating  anecdote  and  biography.  Among  the  characters 


14  THE  LIFE  AND   WRITINGS 

which  so  eminently  enliven  and  adorn  the  Second  Part  of 
the  Pilgrim's  Progress,  Mercy  is  the  most  lovely;  and 
though  of  the  utmost  simplicity,  it  would  be  difficult, 
among  the  most  finished  portraits  of  womanly  excellence 
by  our  first  poets,  to  parallel  this  in  delicacy  and  truth  of 
drawing  and  colouring."  In  the  attempt  to  imbody  in  an 
imaginary  portrait,  the  personification  of  feminine  virtue, 
some  of  the  greatest  of  our  poets  have  failed;  and  when 
we  consider  the  circumstances  of  Bunyan's  early  history, 
his  success  in  this  instance  must  be  viewed  as  a  remarkable 
proof  of  the  tendency  of  religion  to  purify  and  refine  the 
taste.  But  here  again  the  Bible  was  both  his  model  and 
the  source  of  his  inspiration;  and  Mercy  might  almost  pass 
for  a  scriptural  character.  It  has  been  remarked,  that  the 
allegory  is  not  so  perfect  in  the  Second  Part,  the  pil- 
grimage of  Christiana  and  her  family  appearing  to  occupy 
as  many  years  as  that  of  her  husband  did  weeks ;  for  those 
who  are  children  at  their  setting  out,  are  grown  up  and 
married  by  the  time  they  reach  the  half-way  house  of 
Gaius.  But  these  incongruities,  which  are  regarded  as 
a  pardonable  license  in  the  dramatist,  cannot  be  fairly 
imputed  to  want  of  skill  in  our  "ingenious  dreamer." 
Bunyan's  purpose  was  to  convey  instruction;  and  to  this, 
his  main  end,  he  would  have  sacrificed  all  the  unities. 
But,  upon  the  whole,  the  allegory  is  very  skilfully  main- 
tained. It  may  be  questioned  whether  Bunyan  himself 
would  have  succeeded  in  a  Third  Part. 

But  let  us  now  turn  from  the  author's  parable  to  the 
prototype  in  the  history  of  his  own  experience,  of  which  he 
has  left  a  narrative  that  forms  one  of  the  most  interesting 
pieces  of  religious  autobiography  in  any  language.  In 
common  with  all  productions  of  the  kind,  where  the  sin- 
cerity of  the  writer  is  above  suspicion,  it  requires  to  be 
taken  as  a  transcript  of  the  writer's  feelings  and  impres- 
sions, rather  than  as  a  literal  and  accurate  history.  There 
is  always  a  generous  exaggeration  in  the  disclosures  of  true 
penitence,  for  which  allowance  must  be  made;  and  in  the 
description  of  the  interior  phenomena  of  a  mental  conflict, 


OF  JOHN  BUNYAN.  15 

such  as  Bunyan  passed  through,  the  calmest  judgment 
must  be  sometimes  at  a  loss  to  discriminate  between  the 
healthful  and  the  morbid  action,  when  it  is  the  patient 
who  describes  the  case.  Such  works  furnish  the  most 
valuable  materials  for  biography ;  but,  as  will  appear  in  the 
sequel,  it  requires  no  ordinary  discrimination,  candour,  and 
knowledge  of  the  heart,  to  make  the  requisite  allowances 
for  the  circumstances  of  the  most  conscientious  narrator  of 
his  own  history. 

JOHN  BUNYAN  was  born  in  the  village  of  Elstow,  near 
Bedford,  in  the  year  1628.  His  descent,  to  use  his  own 
words,  was  "of  a  low  and  inconsiderable  generation,"  his 
"father's  house  being  of  that  rank  that  is  meanest  and 
most  despised  of  all  the  families  in  the  land."  The  craft 
to  which  he  was  born  and  bred,  like  his  father  before  him, 
was  that  of  a  brazier  or  tinker ;  and  he  is  said  to  have 
worked  as  a  journeyman  at  Bedford.  Mean  and  incon- 
siderable as  were  the  circumstances  of  his  parents,  they  were 
able  to  put  their  son  to  school ;  xvhere  he  learned  both  to 
read  and  write  "  according  to  the  rate  of  other  poor  men's 
children ; "  but  he  confesses  that  he  soon  lost,  almost 
utterly,  what  little  he  had  acquired.  Thrown  among  vile 
companions,  he  was  early  initiated  into  profaneness,  lying, 
and  all  sorts  of  boyish  vice  and  ungodliness ;  and  the  only 
indication  of  his  having  a  capacity  above  the  village  rabble, 
was  afforded  by  his  being  a  ringleader  of  all  the  youth  that 
kept  him  company,  in  their  wickedness.  Yet,  even  at 
nine  or  ten  years  old,  in  the  midst  of  his  many  sports  and 
childish  vanities,  and  surrounded  by  his  vain  companions, 
he  was  often  seized  with  deep  compunction ;  and  in  his 
sleep,  fearful  visions,  corresponding  to  his  waking  terrors, 
would  alarm  his  conscience.  "I  was  often,"  he  says5 
"much  cast  down  and  afflicted  therewith,  yet  could  I  not 
let  go  my  sins :  yea,  I  was  also  then  so  overcome  with 
despair  of  life  and  heaven,  that  I  should  often  wish,  either 
that  there  had  been  no  hell,  or  that  I  had  been  a  devil,  sup- 
posing they  were  only  tormentors ;  that,  if  it  must  needs 
be  that  I  went  thither,  I  might  be  rather  a  tormentor,  than 


16  THE  LIFE  AND  WRITINGS 

be  tormented  myself."  After  a  time,  these  terrible  dreams 
left  him,  and  his  apprehensions  of  infernal  punishment 
wore  off.  He  became  "  void  of  all  good  consideration ;" 
" heaven  and  hell  were  both  out  of  mind :"  and  "  had  not 
a  miracle  of  precious  grace  prevented,"  he  says,  "he  had 
not  only  perished  by  the  stroke  of  eternal  justice,  but  had 
also  laid  himself  open  even  to  the  stroke  of  those  laws  which 
bring  some  to  disgrace  and  open  shame  before  the  world." 
It  may  be  inferred,  however,  from  this  ingenuous  confes- 
sion, that  he  was  nevertheless  restrained  from  the  com- 
mission of  any  delinquency  cognizable  by  the  magistrate. 
He  was  wild,  boisterous,  reckless,  disorderly ;  passionately 
fond  of  village-sports,  such  as  bell-ringing,  dancing,  'the 
game  of  cat/  and  similar  amusements;  a  Sabbath-breaker, 
a  terrible  swearer,  and  thoroughly  ungodly.  But  this 
appears  to  have  been  the  extent  of  his  youthful  wicked- 
ness. He  was  no  drunkard,  nor  was  he,  in  the  grossest 
acceptation,  licentious.  We  have  his  own  solemn  decla- 
ration, in  reply  to  his  calumniators,  that  "no  woman  in 
heaven,  or  earth,  or  hell,"  could  witness  against  him. 
"Not,"  he  adds,  "that  I  have  been  thus  kept  because  of 
any  goodness  in  me,  more  than  other,  but  God  has  been 
merciful  to  me,  and  has  kept  me."  It  is  evident  that  his 
conscience,  though  laid  asleep,  was  never  hardened ;  for, 
while  he  could  take  pleasure  in  the  vileness  of  his  com- 
panions, yet,  if  at  any  time  he  saw  wicked  things  com- 
mitted by  those  "who  professed  goodness,"  it  would  make 
his  spirit  tremble.  Once,  when  in  the  height  of  his  vanity, 
hearing  a  person  swear  who  was  reputed  a  religious  man, 
"it  struck  upon  his  spirit,"  he  says,  "so  as  to  make  his 
heart  ache." 

Bunyan  was  only  seventeen  when  he  entered  into  the 
Parliament's  army;  and  in  1645,  he  was  drawn  out,  with 
others,  to  go  to  the  siege  of  Leicester ;  but  when  he  was 
just  ready  to  set  off,  one  of  the  company  expressed  a  desire 
to  go  in  his  stead,  and,  Bunyan  having  consented,  the 
volunteer  took  his  place,  went  to  the  siege,  and  was  shot  as 
he  stood  sentinel.  This  remarkable  interposition  of  Divine 


OF  JOHN  BUNYAN,  17 

Providence,  as  well  as  some  other  narrow  escapes  from 
death,  Bunyan  records  with  devout  gratitude ;  but,  at  the 
time,  they  appear  to  have  made  a  slight  or  transient 
impression  upon  his  conscience.  He  could  not  have  been 
long  a  soldier;  yet  it  is  probable  that  we  are  indebted  to 
his  having  served  in  the  civil  wars,  for  the  skilful  manage- 
ment of  his  military  allegory. 

Not  long  after  the  occurrence  above  mentioned,  and 
when,  consequently,  he  must  have  been  very  young,  (Dr. 
Southey  thinks,  before  he  was  nineteen,)  Bunyan  married; 
and  "my  mercy  was,"  he  says,  "to  light  upon  a  wife 
whose  father  was  counted  godly."  They  were  both  so  poor 
as  not  to  have  so  much  household  stuff  as  a  dish  or  a  spoon 
between  them;  but  she  brought  him,  for  her  portion,  two 
books  which  her  father  had  bequeathed  to  her  when  he  died ; 
one  entitled,  "The  Plain  Man's  Pathway  to  Heaven;" 
the  other,  "The  Practice  of  Piety."*  In  these  two  books, 
Bunyan  would  sometimes  read  with  his  wife;  and  though 
they  did  not  reach  his  heart  so  as  to  waken  him  to  a  sense 
of  his  real  condition,  yet  they  produced  some  desires  and 
endeavours  after  reformation.  These  were  fostered,  too, 
by  the  frequent  references  made  by  his  wife  to  the  strict 
and  holy  life  of  her  father.  Bunyan  now  "fell  in  very 
eagerly  with  the  religion  of  the  times;  went  to  church 
twice  on  the  Sunday,  and  said  and  sung  with  the  fore- 
most;" and  was  withal,  according  to  his  own  account,  "so 
overrun  with  the  spirit  of  superstition,"  that  he  adored 
with  great  devotion  all  things  belonging  to  the  church, — 
"the  high-place,  priest,  clerk,  vestment,"  and  every  thing 
relating  to  the  service.  The  priest  and  clerk  he  counted 
most  happy,  and  without  doubt  blessed,  as  the  servants  of 
God ;  and  for  the  love  he  bore  to  the  clergy,  supposing 
them  the  ministers  of  heaven,  he  could  have  lain  down 
at  their  feet,  and  have  been  trampled  upon  by  them;  so 

*  The  latter  work,  by  Bayly,  Bishop  of  Bangor,  was  at  one  time  so  popular 
as  to  pass  through  more  than  fifty  editions  in  the  course  of  a  hundred  years, 
and  has  been  translated  not  only  into  Welsh,  the  author's  native  tongue,  but 
into  Polish  and  Hungarian. 

c 


18  THE  LIFE  AND  WRITINGS 

strongly,  at  this  time,  did  their  name,  their  garb,  and  their 
function  "intoxicate  and  bewitch"  him.  This  is  precisely 
the  feeling  of  abject  reverence  with  which  the  priest  of  the 
Romish  church  is  regarded  by  the  common  people  in 
Popish  countries;  and  if,  at  this  period  of  his  life,  when 
his  imagination  was  so  much  stronger  than  his  judgment, 
and  his  mind  had  not  emerged  from  the  grossest  ignorance, 
Bunyan  had  been  thrown  in  the  way  of  an  artful  emissary 
of  that  church,  it  is  probable  that  he  would  have  been 
inextricably  entangled  in  the  toils  of  superstition.  His 
moral  and  intellectual  progress  would  have  terminated  at 
the  Giant's  Cave.  All  this  while,  he  says,  he  was  not 
sensible  of  the  danger  and  evil  of  sin,  nor  ever  thought  of 
the  Saviour.  The  "  Plain  Man's  Pathway"  had  not  directed 
him  to  the  Cross.  "Thus  man,"  he  remarks,  "while 
blind,  doth  wander,  but  wearieth  himself  with  vanity,  for 
he  knoweth  not  the  way  to  the  city  of  God."  In  fact,  at 
this  stage,  Bunyan  had  not  even  thrown  off  the  habit  of 
using  profane  language;  for,  some  time  afterwards,  he  met 
with  a  humiliating  reproof  from  a  woman  who  was  herself 
of  bad  character,  but  who  protested  that  Bunyan's  awful 
profaneness  made  her  tremble,  and  that  "  he  was  able 
to  spoil  all  the  youth  in  the  town  who  but  came  into  his 
company."  "  At  this  reproof,"  he  says,  "  I  was  silenced 
and  put  to  secret  shame,  and  that  too,  as  I  thought,  before 
the  God  of  heaven ;  wherefore,  while  I  stood  there,  and 
hanging  down  my  head,  I  wished  with  all  my  heart  that  I 
might  be  a  little  child  again,  that  my  father  might  learn 
me  to  speak  without  this  wicked  way  of  swearing;  for, 
thought  I,  I  am  so  accustomed  to  it,  that  it  is  in  vain  for 
me  to  think  of  a  reformation;  for  I  thought  that  could 
never  be.  But  how  it  came  to  pass,  I  know  not;  I  did 
from  this  time  forward  so  leave  my  swearing,  that  it  was  a 
great  wonder  to  myself  to  observe  it ;  and  whereas,  before, 
I  knew  not  how  to  speak  unless  I  put  an  oath  before  and 
another  behind,  to  make  my  words  have  authority;  now  I 
could,  without  it,  speak  better,  and  with  more  pleasantness, 
than  ever  I  could  before." 


OF  JOHN  BUNYAN.  19 

This  cordial  wish,  so  touchingly  expressed,  would  seem 
to  have  been  the  first  genuine  emotion  of  penitence  in 
Bunyan's  heart,  such  as  all  the  terrific  alarms  of  an  awak- 
ened conscience  had  hitherto  failed  to  produce.  At  this 
critical  moment  of  incipient  conversion,  he  "fell  into  com- 
pany with  one  poor  man  that  made  profession  of  religion," 
who,  as  he  then  thought,  "  did  talk  pleasantly  of  the  Scrip- 
tures and  of  the  matter  of  religion;  wherefore,"  he  says, 
"falling  into  some  love  and  liking  to  what  he  said,  I 
betook  me  to  my  Bible,  and  began  to  take  great  pleasure 
in  reading,  but  especially  with  the  historical  part  thereof; 
for,  as  for  Paul's  Epistles,  and  such  like  scriptures,  I 
could  not  away  with  them,  being  as  yet  ignorant  either  of 
the  corruptions  of  my  nature,  or  of  the  want  and  worth  of 
Jesus  Christ  to  save  us.  Wherefore,  I  fell  to  some  outward 
reformation,  both  in  my  words  and  life,  and  did  set  the 
commandments  before  me  for  my  way  to  heaven;  which 
commandments  I  also  did  strive  to  keep,  and  as  I  thought, 

did  keep  them  pretty  well  sometimes My  neighbours 

were  amazed  at  this  my  great  conversion  from  prodigious 
profaneness  to  something  like  a  moral  life  :  and  truly  so 
they  well  might ;  for  this  my  conversion  was  as  great  as 
for  Tom  of  Bedlam  to  become  a  sober  man.  Now,  there- 
fore, they  began  to  praise,  to  commend,  and  to  speak  well 
of  me,  both  to  my  face  and  behind  my  back."  Flattered 
by  these  commendations,  and  proud  of  his  imagined  god- 
liness, he  concluded  that  the  Almighty  "could  not  choose 
but  be  now  pleased  with  him.  Yea,"  he  says,  "to  relate 
it  in  mine  own  way,  I  thought  no  man  in  England  could 
please  God  better  than  I." 

He  was  wakened  from  this  self-righteous  delusion  by 
accidentally  overhearing  the  discourse  of  three  or  four 
poor  women,  who  were  sitting  at  a  door  in  the  sun,  in  one 
of  the  streets  of  Bedford,  "talking  about  the  things  of 
God."  Bunyan's  attention  was  arrested  by  language  which 
was  altogether  new  to  him,  and  which  he  heard,  but  under- 
stood not.  What  especially  struck  him  was,  that  they 
conversed  about  the  matters  of  religion  "'as  if  joy  did 


20  THE  LIFE  AND   WRITINGS 

make  them  speak/'  and  "as  if  they  had  found  a  new 
world."  .  ..."  At  this,"  he  says,  "  I  felt  my  own  heart 
begin  to  shake,  and  mistrust  my  condition  to  be  naught." 
When  he  left  them  to  go  about  his  employment,  their  talk 
and  discourse  went  with  him,  while  his  heart  tarried 
behind ;  for,  he  says,  "  I  was  greatly  affected  with  their 
words,  both  because  by  them  I  was  convinced  that  I  wanted 
the  true  tokens  of  a  truly  godly  man,  and  also  because  by 
them  I  was  convinced  of  the  happy  and  blessed  condition 
of  him  that  was  such  a  one." 

These  poor  women  were  members  of  a  small  Baptist 
congregation  at  Bedford,  who  had  for  their  pastor  a  man 
whose  religious  history  is  not  less  remarkable  than  that  of 
Bunyan  himself.  Formerly  a  major  in  the  king's  army, 
and  having  narrowly  escaped  execution  as  a  rebel,  John 
Gifford  had  come  a  stranger  to  Bedford,  where  he  practised 
physic;  leading,  at  the  same  time,  the  genuine  life  of  a 
cavalier.  Profligate  and  reckless,  a  drunkard,  a  gambler, 
and  abominably  profane,  he  entertained  the  most  savage 
hatred  of  all  Puritans.  Yet  was  this  man,  when  in  a 
state  of  desperation  occasioned  by  losses  from  gambling, 
"  startled  into  a  sense  of  his  real  condition"  by  meeting 
with  one  of  the  works  of  Robert  Bolton;  the  perusal  of 
which,  after  a  mental  conflict  of  some  weeks,  wrought  a 
cure  of  his  diseased  mind  and  heart ;  and,  joining  himself 
to  the  company  of  those  whom  he  had  formerly  most 
despised,  he  became  at  length  their  chosen  pastor.  From 
the  members  of  this  little  flock,  Bunyan  received  the  first 
elements  of  evangelical  instruction;  and  the  more  he  went 
among  these  poor  people,  to  whom  he  had  been  thus 
casually  introduced,  the  more  he  questioned  his  own  con- 
dition, and  the  more  his  heart  was  softened  "  under  the 
conviction  of  what,  by  scripture,  they  asserted."  His  mind 
now  became  earnestly  fixed  upon  eternity,  and  almost 
absorbed  with  things  relating  to  the  kingdom  of  heaven: 
but  still  his  knowledge  was  that  of  infancy.  Of  this  he 
was  now  humbly  conscious,  and  a  wise  distrust  of  himself 
drove  him  to  his  knees.  About  this  time  he  met  with 


OF  JOHN  BUNYAN.  21 

some  publications  of  the  Ranters ;  a  sect  whose  tenets 
would  appear,  from  Baxter's  account,  to  have  been  a  com- 
pound of  the  Quaker  mysticism  and  the  grossest  practical 
Antinomianism.  The  works  alluded  to  were  "highly  in 
esteem"  among  a  certain  class;  and  they  were,  probably, 
at  once  specious  and  mystical,  for  Bunyan  was  not  able  to 
understand  them  sufficiently  to  form  any  judgment  about 
them.  He  therefore  betook  himself  to  hearty  prayer  in  this 
manner:  "0  Lord,  I  am  a  fool,  and  not  able  to  know  the 
truth  from  error :  Lord,  leave  me  not  to  my  own  blindness, 
either  to  approve  of,  or  condemn  this  doctrine :  if  it  be  of 
God,  let  me  not  despise  it ;  if  it  be  of  the  devil,  let  me  not 
embrace  it.  Lord,  I  lay  my  soul  in  this  matter  only  at 
thy  foot ;  let  me  not  be  deceived,  I  humbly  beseech  thee." 
Such  a  prayer  as  this  was  never  denied.  "Blessed  be 
God,"  continues  Bunyan,  "who  put  it  into  my  heart  to 
cry  to  him  to  be  kept  and  directed,  still  distrusting  my  own 
wisdom ;  for  I  have  since  seen  even  the  effects  of  that 
prayer,  in  his  preserving  me  not  only  from  Ranting  errors, 
but  from  those  also  that  have  sprung  up  since.  The  Bible 
was  precious  to  me  in  those  days.  And  now,  me  thought,  I 
began  to  look  into  the  Bible  with  new  eyes,  and  read  as  I 
never  did  before ;  and  especially  the  Epistles  of  the  Apostles 
were  sweet  and  pleasant  to  me  ;  and  indeed  then  I  was  never 
out  of  the  Bible,  either  by  reading  or  meditation ;  still  crying 
out  to  God,  that  I  might  know  the  truth  and  way  to  heaven 
and  glory." 

Bunyan's  preservation  from  these  seducing  and  fatal 
errors  was  the  more  remarkable,  as  his  most  intimate  reli- 
gious companion,  the  poor  man  whose  "pleasant  talk"  of 
the  Scriptures  first  led  him  to  take  to  reading  the  Bible, 
about  this  time  turned  "a  most  devilish  Ranter:"  in  fact, 
from  the  account  given  of  him,  he  must  have  become  both 
atheist  and  libertine.  Shocked  at  his  abominable  prin- 
ciples, Bunyan  at  once  broke  off  all  intercourse  with  him. 
But  he  was  also  thrown  into  the  company  of  several  others, 
who,  though  formerly  strict  in  religion,  were  also  drawn 
away  by  these  Ranters,  and  who  endeavoured  to  instil  their 


22  THE  LIFE  AND  WRITINGS 

fanatical  tenets  into  the  as  yet  ill-furnished  mind  of  our 
poor  novice.  Although  he  escaped  the  snare,  he  was,  for 
a  long  time,  greatly  harassed  with  the  anxious  doubts,  the 
scriptural  problems,  and  the  practical  difficulties  which 
beset  the  path  of  religious  inquiry  along  which  he  was 
groping  his  solitary  way.  "Tossed  betwixt  the  devil  and 
his  own  ignorance,"  he  was  sometimes  so  perplexed  that  he 
could  not  tell  what  to  do.  He  had  no  friend  to  advise 
with,  no  spiritual  guide  to  set  him  right.  While  in  this 
state  of  mind,  the  happiness  of  the  poor  people  at  Bedford 
was  presented  to  him  in  a  kind  of  vision — a  waking  dream ; 
or,  perhaps,  during  actual  slumber,  such  as  will  often  for 
a  few  moments  unconsciously  suspend  the  voluntary  action 
of  an  exhausted  mind.  Whether  dream  or  reverie,  it  left 
a  powerful  impression ;  and  in  it,  Dr.  Southey  thinks, 
"the  germ  of  the  Pilgrim's  Progress  may  plainly  be  per- 
ceived." May  we  not  rather  say,  the  germinating  of  that 
imagination  which  was  afterwards  to  ripen  into  genius? 
"I  saw,"  says  Bunyan,  "as  if  they  were  on  the  sunny 
side  of  some  high  mountain,  there  refreshing  themselves 
with  the  pleasant  beams  of  the  sun,  while  I  was  shivering 
and  shrinking  in  the  cold,  afflicted  with  frost,  snow,  and 
dark  clouds.  Methought  also,  betwixt  me  and  them  I  saw 
a  wall  that  did  compass  about  this  mountain.  Now,  through 
this  wall  my  soul  did  greatly  desire  to  pass,  concluding 
that,  if  I  could,  I  would  even  go  into  the  very  midst  of 
them,  and  there  also  comfort  myself  with  the  heat  of  their 
sun.  About  this  wall,  I  bethought  myself  to  go  again  and 
again,  still  prying  as  I  went,  to  see  if  I  could  find  some 
way  or  passage  by  which  I  might  enter  therein;  but  none 
could  I  find  for  some  time.  At  the  last  I  saw,  as  it  were,  a 
narrow  gap,  like  a  little  doorway  in  the  wall,  through 
which  I  attempted  to  pass.  Now,  the  passage  being  very 
strait  and  narrow,  I  made  many  efforts  to  get  in,  but  all  in 
vain,  even  until  I  was  well  nigh  quite  beat  out  by  striving 
to  get  in.  At  last,  with  great  striving,  methought  I  at 
first  did  get  in  my  head,  and  after  that,  by  a  sideling  striv- 
ing, my  shoulders  and  my  whole  body.  Then  I  was 


OF  JOHN  BUNYAN.  23 

exceeding  glad,  went  and  sat  down  in  the  midst  of  them, 
and  so  was  comforted  with  the  light  and  heat  of  their  sun. 
Now  this  mountain  and  wall,  &c.  were  thus  made  out  to  me. 
The  mountain  signified  the  church  of  the  living  God;  the 
sun  that  shone  thereon,  the  comfortable  shining  of  his  mer- 
ciful face  on  them  that  were  therein;  the  wall,  I  thought, 
was  the  Word,  that  did  make  separation  between  the  Chris- 
tian and  the  world ;  and  the  gap  which  was  in  the  wall  I 
thought,  was  Jesus  Christ,  who  is  the  way  to  God  the 

Father But  forasmuch  as  the  passage  was  wonderful 

narrow,  even  so  narrow  that  I  could  not  but  with  great 
difficulty  enter  in  thereat ;  it  showed  me  that  none  could 
enter  into  life,  but  those  that  were  in  downright  earnest, 
and  unless  also  they  left  that  wicked  world  behind  them ; 
for  here  was  only  room  for  body  and  soul,  but  not  for  body 
and  soul  and  sin." 

This  resemblance  "abode  many  days"  upon  his  spirit, 
exciting  a  "  vehement  desire  to  be  one  of  that  number  who 
did  sit  in  the  sunshine."  Yet  more  than  a  year  appears  to 
have  elapsed  before  he  could  take  courage  to  disclose  the 
state  of  his  feelings  to  those  poor  people  at  Bedford.  When 
he  did,  they  introduced  him  to  their  pastor,  who  invited 
Bunyan  to  his  house,  and  had  some  conversation  with  him, 
but  evidently  had  not  penetration  enough  to  discover  the 
character  of  the  extraordinary  man  thus  brought  under  his 
notice.  In  the  meanwhile,  and  for  a  long  time  after  this 
interview,  Bunyan's  mind,  being  left  to  prey  upon  itself, 
was  overclouded  with  the  deepest  spiritual  distress.  The 
workings  of  his  thoughts  during  this  fiery  ordeal,  of  which 
he  has  given  so  vivid  a  description,  were,  no  doubt,  of  that 
morbid  character  which  any  deep-seated  anxiety  or  intense 
emotion  is  apt  to  assume,  when  the  mind  begins  to  act 
upon  the  body,  and  physical  effects  react  upon  mental 
operations.  Dr.  Southey  has  been  pleased  to  describe  this 
stage  of  Bunyan's  experience  as  "a  burning  and  feverish 
enthusiasm,"  during  which  he  was  "shaken  continually  by 
the  hot  and  cold  fits  of  a  spiritual  ague."  That  his  imagi- 
nation "  was  wrought  to  a  state  of  excitement,  in  which 


24  THE  LIFE  AND   WRITINGS 

\ 

its  own  shapings  became  vivid  as  realities,  and  affected  him 

more  forcibly  than  impressions  from  the  external  world," 
is,  we  admit,  very  apparent.  But  there  was  nothing  fac- 
titious in  Bunyan's  feelings,  nothing  unreasonable  in  his 
anxieties,  nothing  enthusiastic  in  his  creed.  If,  for  the 
time,  the  calm  exercise  of  his  understanding,  not  suffi- 
ciently fortified  by  religious  knowledge,  was  overborne  by 
the  morbid  action  of  his  imagination,  this  natural  effect  of 
over-excited  feelings  under  a  real  and  rational  cause,  is  not 
to  be  confounded  with  the  hallucinations  of  a  distempered 
intellect.  "Where  there  is  no  error  of  the  imagination, 
no  misjudging  of  realities,  no  calculations  which  reason 
condemns,  there,"  it  has  been  remarked  by  a  philosophical 
writer,*  "  is  no  enthusiasm,  even  though  the  soul  may  be 
on  fire  with  the  velocity  of  its  movement  in  pursuit  of  its 
chosen  object."  If  this  be  a  correct  definition  of  the  term, 
Bunyan  was  at  no  period  of  his  history  an  enthusiast :  his 
repelling  the  fanatical  notions  of  the  Ranters  proves  this. 
False  notions,  false  by  exaggeration,  of  the  corruption  of 
our  nature,  are  supposed  by  Dr.  Sou  they  to  have  laid  upon 
Bunyan's  mind  that  heavy  burden  of  distress,  "  heavy  as 
that  with  which  his  own  Christian  begins  his  pilgrimage." 
But  this  remark  is  not  warranted  by  any  thing  in  the  nar- 
rative, nor  by  the  practical  effect  or  tendency  of  those 
notions  which  Bunyan  had  derived  from  the  Scriptures, — 
the  main  and  almost  only  source  of  his  knowledge.  The 
"sense  of  inward  and  original  pollution,"  which  produced 
so  much  self-loathing  and  horrible  despondency,  could  not 
have  been  produced  by  any  doctrinal  notion,  true  or  false, 
but  was  an  impression  upon  the  spirit,  such  as  only  the 
mind  that  has  been  itself  wounded  can  understand,  and  He 
who  made  the  spirit  alone  can  heal.  The  source  of  such 
feelings  lies  deeper  in  human  nature  than  this  world's  phi- 
losophy can  reach.  But  when  we  find  a  similar  feeling  of 
self-loathing  and  abasement  seizing  upon  the  minds  of  the 
holy  man  of  Uz  and  the  rapt  Isaiah,  under  a  sense  of  the 

*  Natural  History  of  Enthusiasm,  p.  7. 


OF  JOHN  BUNYAN.  25 

Divine  purity  and  majesty,  surely  it  were  wise  to  hesitate 
before  we  rashly  ascribe  mental  distress  of  this  character 
either  to  enthusiastic  and  fallacious  notions,  or  to  physical 
distemper.  Despondency,  indeed,  does  not  consist  with  a 
healthful  state  of  mind;  and  religious  despondency  is 
inconsistent  with  right  views  of  the  gospel,  which  forbids 
any  one  to  despair  of  the  Divine  mercy.  Religion  is  not 
the  cause  of  despondency  more  than  it  is  of  unbelief,  or 
than  light  is  the  cause  of  blindness.  We  may  admit,  how- 
ever, that  such  states  of  distress  involve  both  mental  and 
moral  infirmity.  The  pressure  upon  the  spirit  produces,  if 
we  may  so  express  it,  a  temporary  paralysis  of  the  judg- 
ment, and  the  heart  labours  under  a  terrible  nightmare. 
We  exclude  from  consideration  how  far,  in  such  cases,  the 
mind  may  be  acted  upon  from  without  itself,  and  external 
suggestions  add  to  the  terror  and  agitation  of  the  spirit. 
But  we  cannot  forbear  to  remark,  that  such  periods  of 
mental  darkness  and  agitation,  if  not  to  be  viewed  as  direct 
inflictions,  are  often  permitted  and  overruled  for  the  pur- 
poses of  moral  discipline.  The  Saviour  himself  "suffered 
being  tempted."  This  is  the  proper  light  in  which  to  view 
Bunyan's  religious  experience.  He  was  allowed  for  a  while 
to  wrestle  alone,  and  in  the  dark,  that  he  might  come  forth 
from  the  conflict  the  stronger  and  better  man.  In  the 
language  of  an  able  critic  already  referred  to,  "the  Spirit 
of  God  was  his  teacher ;  the  very  discipline  of  his  intellect 
was  a  spiritual  discipline ;  the  conflicts  that  his  soul  sus- 
tained with  the  powers  of  darkness,  were  the  sources  of 
his  intellectual  strength."*  During  this  severe  probation, 
he  was,  to  use  his  own  expressive  language,  "led  from 
truth  to  truth  by  God ;  for  never  did  any  one  owe  less  to 

*  North  American  Review,  No.  LXXIX.  art.  Southey's  Life  of  Bunyan. 
"  We  incline  to  think,"  says  the  Reviewer,  "  that  Southey,  with  all  his  talent, 
is  incapable  of  fully  appreciating  a  character  of  such  directness  and  originality 
as  that  of  Bunyan,  or  of  doing  justice  to  the  workings  of  his  mind.  It  would 
have  been  the  truth,  as  well  as  the  better  philosophy,  if  he  had  said,  that  the 
Spirit  of  God  was  preparing  Bunyan,  by  this  severe  discipline,  to  send  forth 
into  the  world  the  Pilgrim's  Progress." 

D 


26  THE  LIFE  AND  WRITINGS 

human  teaching."  What  other  men  learn  from  books,  he, 
with  the  aid  only  of  his  Bible,  spelt  out  and  put  together 
by  the  light  from  heaven  that  irradiated  his  darkness.  He 
was  educated  by  this  severe  process  of  thought;  and  the 
coarse,  boisterous,  ignorant,  profane  rustic  became  trans- 
formed like  his  own  pilgrim,  who,  after  emerging  from  the 
slough  of  despond,  lost  his  burden  and  his  rags  together 
at  the  foot  of  the  Cross. 

He  was  beginning  to  emerge  from  these  "  temptations," 
when  a  translation  of  Luther's  Commentary  on  the  Epistle 
to  the  Galatians  fell  into  his  hands ;  an  old  copy,  so  tattered 
that  it  was  ready  to  fall  to  pieces  if  he  did  but  turn  it  over. 
He  had  not  read  far,  before  he  found  his  own  condition 
"  so  largely  and  profoundly  handled,"  and  his  own  expe- 
rience so  faithfully  mirrored,  in  its  pages,  that  it  seemed  as 
if  the  book  had  been  "  written  out  of  his  own  heart." 
Such  a  book  he  had  longed  to  meet  with;  and  it  had  for 
the  time  the  happiest  effect  upon  his  mind.  In  writing  his 
Narrative  long  afterwards,  he  declares  his  preference  of 
this  work  of  Martin  Luther's  above  all  others  that  he  had 
ever  seen,  the  Bible  alone  excepted,  as  "most  fitted  for  a 
wounded  conscience."  Dr.  Southey  finds  or  imagines  a 
resemblance  between  "the  passionate  and  mighty  mind  of 
Luther,"  and  that  of  Bunyan.  "Like  Luther,  he  had 
undergone  the  agonies  of  unbelief  and  deadly  fear,  and, 
according  to  his  own  persuasion,  wrestled  with  the  Enemy." 
But  here  the  parallel  begins  and  terminates.  Both  were 
men  of  powerful  imagination,  but  of  opposite  spirit  and 
very  different  mental  temperament. 

The  peaceful  assurance  and  serene  composure  to  which 
Bunyan  had  now  attained,  were  not  of  long  continuance ;  and 
the  state  of  mind  into  which  he  relapsed,  is  characterized  by 
Dr.  Southey,  not  without  some  reason,  as  "the  strangest 
part  of  his  history."  "  An  almost  unimaginable  tempta- 
tion came  upon  him,  which,"  remarks  the  learned  Biogra- 
pher, "he  might  well  call  more  grievous  and  dreadful  than 
any  with  which  he  had  before  been  afflicted :"  it  was,  "  to 
sell  and  part  with  Christ,— to  exchange  him  for  the  things 


OF  JOHN  BUNYAN.  27 

of  this  life, — for  any  thing."  For  the  space  of  a  year,  he 
was  haunted  by  this  strange  and  hateful  suggestion;  and 
so  continually,  that  he  was  not  rid  of  it  one  day  in  a  month, 
nor  sometimes  one  hour  in  many  succeeding  days,  unless  in 
his  sleep.  Such  is  Bunyan's  own  account,  who  attributes 
the  suggestion  to  the  immediate  agency  of  the  Tempter ; 
and  he  describes  the  series  of  assaults  to  which  he  believed 
himself  to  be  exposed  from  the  Enemy  of  souls,  with  a 
vividness  of  language  which  reminds  us  of  his  descrip- 
tion of  Christian's  allegorical  combat  with  Apollyon. 

The  task  of  a  biographer,  in  referring  to  this  stage  of 
Bunyan's  mental  history,  becomes  one  of  extreme  delicacy, 
as  it  requires  him  to  touch  upon  points  of  inscrutable 
mystery.  The  origin  of  our  thoughts  must  ever  remain 
beyond  the  reach  of  discovery.  That  they  ordinarily  obey 
the  law  of  association,  every  one  must  be  aware ;  and  this 
is  doubtless  the  case  in  a  thousand  instances  where  the 
connecting  link  is  not  perceived.  But  sometimes  a  thought 
will  present  itself  with  all  the  effect  of  an  extraneous 
suggestion,  clothed,  it  may  be,  in  words  which  the  mind 
does  not  recognize  as  of  its  own  coining;  just  as,  in 
dreams,  we  seem  to  be  present  at  conversations,  and  mingle 
with  persons  whose  features  are  those  of  strangers.  Under 
ordinary  states  of  feeling,  such  thoughts  come  and  go  with- 
out being  questioned  as  to  their  origin,  and  leave  but  a  faint, 
if  any  impression.  The  apparent  suggestion  may  be  trivial 
or  ludicrous.  But  most  persons  of  reflective  habits  will 
recollect  occasions  on  which  actions  and  events  of  the  great- 
est moment  to  themselves,  hinged  upon  some  thought  that 
seemed  to  dart  into  their  minds,  perhaps  with  astonishing 
suddenness  and  vividness.  Such  an  occurrence  of  thought, 
not  less  than  any  external  occurrence,  a  devout  man  would 
not  hesitate  to  ascribe  to  the  overruling  and  all-pervading 
providence  of  God;  and  it  matters  nothing,  in  this  point 
of  view,  whether  we  regard  such  thoughts  as  proceeding 
from  the  natural  operation  of  reflection,  or  as  imparted  to 
the  mind.  Those  persons,  however,  who  acknowledge  that 
from  God  "all  holy  desires  and  all  good  counsels  pro- 


28  THE  LIFE  AND   WRITINGS 

ceed,"  must  believe  that  our  minds  and  hearts  are  open  to 
an  ordinary  inspiration,  not  less  real,  and  perhaps  not  more 
imperceptible  in  its  mode  of  influencing  us,  than  the  extra- 
ordinary and  plenary  inspiration  under  which  the  prophets 
and  apostles  spoke  and  wrote  "as  they  were  moved  by  the 
Holy  Ghost."  The  holy  Scriptures,  moreover,  not  only 
contain  the  promise  of  such  heavenly  inspiration  as  the 
source  of  wisdom  and  consolation,  but  they  very  plainly 
intimate  that  evil  thoughts,  while  the  natural  produce  of 
the  human  heart,  are  sometimes  the  result  of  an  inspiration 
of  an  evil  and  malignant  character.  The  conception  of 
crime  in  the  mind  of  Judas,  and  of  Ananias,  is  distinctly 
referred  to  Satanic  influence  operating  upon  the  heart,  yet 
so  as  not  to  interfere,  any  more  than  human  suasion,  with 
conscious  responsibility.  No  violence  is  done  to  the  mind 
in  either  «ase,  more  than  by  involuntary  dreams,  or  by 
the  social  influences  which  are  perpetually  governing  and 
modifying  our  thoughts  and  actions,  but  of  which  we  can 
no  more  detect  the  actual  operation,  than  we  can  that  of 
the  atmosphere  upon  our  bodily  functions;  and  it  must, 
therefore,  be  impossible  to  discriminate  between  the  spon- 
taneous action  of  the  thoughts,  and  the  good  or  evil  inspi- 
ration, except  by  the  reflex  act  of  the  judgment.  Many 
persons  of  enthusiastic  temperament  have,  no  doubt  erro- 
neously, ascribed  to  a  foreign  influence,  the  natural  though 
unrecognized  suggestions  of  their  own  minds;  especially 
when  the  mind  itself  was  in  a  morbid  state.  The  impossi- 
bility of  detecting  the  true  source  of  what  may  be  termed 
morbid  thoughts,  is  beautifully  illustrated  by  Bunyan  him- 
self, than  whom  no  man,  perhaps,  ever  suffered  more  agony 
of  spirit  from  these  internal  visitations.  In  describing 
Christian's  passing  through  the  Valley  of  the  Shadow  of 
Death,  in  which  the  Pilgrim  was  "  worse  put  to  it  than  in 
his  fight  with  Apollyon," — evidently  referring  to  what  he 
himself  suffered  after  having  obtained  a  victory  over  the 
temptation  to  infidelity, — Bunyan  says :  "  One  thing  1 
would  not  let  slip.  I  took  notice  that  now  poor  Christian 
was  so  confounded,  that  he  did  not  know  his  own  voice  ;  and 


OF  JOHN  BUNYAN.  29 

thus  I  perceived  it.  Just  when  he  was  come  over-against 
the  mouth  of  the  burning  pit,  one  of  the  wicked  ones  got 
behind  him,  and  stepped  up  softly  to  him,  and  whisperingly 
suggested  many  grievous  blasphemies  to  him,  which  he 
verily  thought  had  proceeded  from  his  own  mind.  This 
put  Christian  more  to  it  than  any  thing  that  he  met  with 
before,  even  to  think  that  he  should  now  blaspheme  him 
that  he  loved  so  much  before  :  yet,  if  he  could  have  helped 
it,  he  would  not  have  done  it;  but  he  had  not  the  discre- 
tion either  to  stop  his  ears,  or  to  know  from  whence  these 
blasphemies  came." 

Since,  however,  Christian  could  not  ascertain  this  by  any 
thing  of  which  he  was  conscious  at  the  time,  the  knowledge 
that  these  grievous  blasphemies  were  suggested  by  the 
wicked  one,  must  have  been  obtained  only  by  inference 
from  their  evil  character  and  their  repugnance  to  the  mind. 
But,  although  knowledge  obtained  by  inference,  may  be  as 
certain  as  that  which  is  derived  from  consciousness,  there 
is  some  room  to  question,  in  the  present  case,  the  sound- 
ness of  the  deduction.  Unless  we  were  prepared  to  con- 
tend that  all  evil  thoughts  which  spring  up  in  the  mind, 
and  yet  are  repugnant  to  the  feelings  and  judgment,  so  as 
to  be  condemned  and  rejected  with  abhorrence,  have  a 
source  foreign  to  the  imagination,  and  that  the  mind  cannot 
be  the  author  of  any  thoughts  which  affect  it  with  this 
sense  of  contrariety  and  aversion,  and  of  which  it  would 
fain  rid  itself, — unless,  too,  dreams  of  a  painful  description, 
and  contrary  to  the  tenor  of  the  waking  thoughts,  are  in 
like  manner  to  be  accounted  for  only  by  the  same  external 
and  supernatural  agency, — we  must  require  some  stronger 
reason  for  ascribing  wicked  and  blasphemous  thoughts  to 
infernal  inspiration,  in  any  particular  case,  than  their 
hateful  character. 

That  they  may  have  this  origin  is  very  possible.  Yet, 
their  very  contrariety  to  the  mind  of  the  individual  supplies 
a  reason  against  the  supposition.  All  heavenly  inspiration 
is  congenial  with  the  holy  character  of  those  who  have 
been  the  recipients  and  organs  of  the  Divine  communi- 


30  THE  LIFE  AND  WRITINGS 

cations ;  and  so  far  as  Scripture  throws  any  light  upon  the 
awful  fact,  it  would  appear  that  Satanic  inspiration  is,  in 
like  manner,  congenial  with  the  character  of  its  victims ; 
that  it  is  in  every  case  a  concurrent  impulse,  and  not  either 
compulsive  or  repugnant.  It  may  be  urged,  that  our 
blessed  Lord  was  himself  tempted  by  the  suggestions  of 
Satan ;  suggestions  infinitely  repugnant  to  his  holy  nature ; 
but  these  were  both  external  to  his  mind,  and  such  as 
partook  of  the  nature  of  rational  inducements  to  specific 
actions.  The  force  of  the  temptation  lay  in  the  apparent 
reasonableness  of  the  insidious  counsel,  and  in  the  strength 
of  the  inducements;  and  where  there  is  no  appeal  to 
rational  motives,  there  can  be  no  temptation.  Nothing 
can  surely  be  more  improper,  than  to  confound,  under  a 
common  term,  the  mere  phantasmagoria  of  the  imagination, 
and  the  real  transactions  of  the  evangelical  history. 

Bunyan,  in  his  autobiographical  narrative,  does  indeed 
describe  the  horrible  but  irrational  thought  that  was  ever 
running  in  his  mind,  as  "  a  temptation :"  but  where  was 
the  bait?  Had  the  prospect  of  worldly  advantage  been 
held  out  to  him  on  the  condition  of  renouncing  his  creed, 
or  violating  his  allegiance  to  the  Saviour;  had  he,  in  the 
face  of  worldly  scorn  or  fiery  persecution,  been  prompted 
to  deny  the  faith ;  or  had  some  dishonest  gain  been  within 
his  reach  while  struggling  with  penury; — here  would  have 
been  a  temptation.  But  in  the  case  described,  the  assault, 
the  suggestion,  and  the  seeming  compliance  with  the  ab- 
horred blasphemy,  were  all  ideal,  without  motive,  and  con- 
trary to  reason.  The  suffering  and  distress  only  were  real ; 
and  these  constituted  a  trial  of  the  sharpest  kind,  a  dis- 
cipline of  fearful  severity ;  just  as  any  other  species  of 
physical  or  mental  suffering  might  have  proved. 

We  see  no  reason,  then,  to  deny,  that  the  state  of  dark- 
ness into  which  Bunyan  was  plunged,  arose  from  that 
distempered  action  of  the  imagination  which  is  the  ordi- 
nary effect  of  over-excitement.  Nothing  is  a  more  common 
characteristic  of  bodily  disease,  than  that  the  parts  affected 
shall  take  on  an  action  the  very  reverse  of  their  natural 


OF  JOHN  BUNYAN.  31 

and  healthful  condition.  Something  analogous  to  this  has 
been  observed  in  cases  of  mental  disorder.  It  is,  therefore, 
quite  conceivable,  that  the  distempered  mind  should  give 
birth  to  monstrous  thoughts,  irrational,  abhorrent,  yet  on 
that  very  account  the  more  fixed  and  unmanageable,  burn- 
ing themselves  into  the  memory  by  the  pain  they  inflict, 
and  possessing  the  imagination  as  with  an  external  pre- 
sence. In  cases  of  decided  insanity,  this  is  known  to  take 
place.  But  there  are  diseased  conditions  of  the  frame,  not 
amounting  to  insanity,  in  which  the  imagination  is  dis- 
tempered, but  there  is  no  delirium;  in  which  unreasonable 
ideas  have  hold  of  the  mind,  but  there  is  no  eclipse  of  the 
controlling  judgment ;  there  are  involuntary  impressions, 
but  no  involuntary  decisions :  in  such  conditions,  which, 
how  nearly  soever  they  approximate  to  insanity,  are  clearly 
distinguishable  from  it,  a  morbid  action  of  the  thoughts, 
such  as  Bunyan  describes,  would  be  the  natural  effect  of 
physical  causes.  How  far  bodily  disease,  and  especially 
mental  distemper,  may  be  the  result  of  the  malignant 
agency  of  that  being  to  whom  Bunyan  ascribed  his  "  temp- 
tation," is  a  distinct  question.  The  history  of  the  patriarch 
Job,  and  some  intimations  in  other  parts  of  the  inspired 
volume,  have  led  many  learned  and  pious  persons  to  enter- 
tain the  belief  that,  with  the  Divine  permission,  evil  spirits 
may  be  the  instruments  of  immediately  afflicting  those 
whom  they  cannot  tempt  or  morally  injure.  We  make  no 
concession  to  the  infidel,  when  we  refuse  to  ascribe  to 
supernatural  suggestions,  phenomena  which  admit  of  a 
simpler  explanation,  and  which  it  is  most  important  to 
distinguish  from  the  moral  conflict  that  every  Christian  is 
called  to  sustain  with  the  seductions  of  the  world,  and  the 
temptations  of  the  great  Enemy. 

"Had  it  been  the  Romish  superstition  which  Bunyan 
had  imbibed,"  remarks  Dr.  Southey,  "he  might  have 
vied  with  P.  Dominic  the  Cuirassier,  or  the  Jesuit  Joam 
d' Almeida,  in  inflicting  torments  upon  his  own  miserable 
body."  But  Bunyan  was  never  a  self-tormentor;  his  mind 
was  free  from  superstition;  and  the  sound  views  of  the 


32  THE  LIFE  AND   WRITINGS 

Christian  doctrine  which  he  had  embraced,  and  to  which 
he  adhered  through  this  long  ordeal  of  suffering,  at  once 
attested  the  sanity  of  his  judgment,  and  preserved  it. 
During  the  two  years  and  a  half  of  almost  incessant  agi- 
tation and  despondency  that  he  passed,  the  Scriptures 
afforded  the  only  balm  to  his  wounded  spirit;  and  he 
recounts,  among  the  advantages  which  he  gained  by  this 
"temptation,"  that  he  was  "made  to  see  more  into  the 
nature  of  the  promises"  than  ever  he  had  seen  before. 
"  The  Scriptures  also  were  wonderful  things  to  me :  I  saw 
that  the  truth  and  verity  of  them  were  the  keys  of  the 
kingdom  of  heaven.  .  .  .  Now  I  saw  the  apostles  to  be  the 
elders  of  the  city  of  refuge.  Those  that  they  were  to 
receive  in,  were  received  to  life ;  but  those  that  they  shut 
out,  were  to  be  slain  by  the  avenger  of  blood.  .  .  .  Woe  be 
to  him  against  whom  the  Scriptures  bend  themselves !" 
Thus  was  he  led  to  search  the  Bible,  and  to  dwell  upon  it, 
with  an  earnestness  and  intensity  of  feeling  which  no  deter- 
mination of  a  calmer  mind  could  have  commanded.  "  If," 
remarks  Dr.  Southey,  "in  the  other  writings  of  Bunyan, 
and  especially  in  that  which  has  made  his  name  immortal, 
we  discover  none  of  that  fervid  language  in  which  his 
confessions  and  self-examination  are  recorded, — none  of 
those  (  thoughts  that  breathe,  and  words  that  burn/ — none 
of  that  passion,  in  which  the  reader  so  far  participates  as 
to  be  disturbed  and  distressed  by  it, — here  we  perceive  how 
he  acquired  that  thorough  and  familiar  acquaintance  with 
the  Scriptures,  which  in  those  works  is  manifested." 

Even  the  strongest  constitution  would  be  likely  to  give 
way  under  the  effects  of  such  long-continued  mental  excite- 
ment and  suffering;  and  not  unfrequently,  as  the  mind 
recovers  its  tone,  the  body  begins  to  betray  the  insidious 
mischief.  Symptoms  of  a  pulmonary  kind  appeared  in 
Bunyan,  shortly  after  he  had  attained  to  a  happier  state  of 
feeling,  and  had  been  admitted  to  fellowship  with  the  con- 
gregation at  Bedford  under  Mr.  Gifford's  pastoral  care. 
The  weakness  to  which  he  was  suddenly  reduced  by  a 
violent  increase  of  these  symptoms,  was  so  extreme,  that 


OF  JOHN   BUNYAN.  33 

he  thought  he  could  not  live.  Again  the  clouds  returned, 
and  darkened  his  spirit;  but  he  was  soon  waked  out  of 
his  despondency  by  the  voice  of  the  Scripture,  and  the  fear 
of  death  vanished  before  the  assurance  of  the  free  mercy 
of  God.  "  Now/'  he  says,  "  death  was  lovely  and  beautiful 
in  my  sight ;  for  I  saw  we  shall  never  live  indeed,  till  we 
be  gone  to  the  other  world.  Oh !  methought  this  life  is 
but  a  slumber  in  comparison  with  that  above.  At  this 
time  also,  I  saw  more  in  these  words,  <  Heirs  of  God/ 
(Rom.  viii.  17,)  than  ever  I  shall  be  able  to  express  while 
I  live  in  this  world."  At  another  time,  when  he  was 
extremely  ill  and  weak,  those  words  in  the  fifteenth  chapter 
of  the  First  Epistle  to  the  Corinthians,  "  0  death !  where 
is  thy  sting?"  &c.,  fell  with  such  force  upon  his  mind,  that 
he  "  became  well  both  in  body  and  mind  at  once ;"  his 
sickness  did  presently  vanish,  and  he  "walked  comfortably 
again  in"  his  "  work  for  God."  The  close  connexion 
between  these  returns  of  gloom  and  seizures  of  physical 
weakness,  is  evident  from  his  own  narrative ;  but  there  is 
nothing  very  uncommon  in  the  cure  of  physical  malady  by 
moral  remedies.  Joy  is  a  powerful  restorative  to  the  animal 
spirits;  and  this  is  emphatically  true  of  spiritual  joy. 

Bunyan  was  admitted  a  member  of  the  Baptist  church  at 
Bedford,  in  the  year  1653,  when  he  was  only  twenty-five 
years  of  age.  Mr.  GhTord,  the  pastor,  died  in  1655.  It 
would  appear  that,  prior  to  his  decease,  Bunyan  had  been 
prevailed  upon,  once  or  twice,  to  address  a  few  words  of 
exhortation  to  the  members  of  the  society  at  their  private 
assemblies.  After  this,  he  was  induced,  occasionally,  to 
accompany  some  of  them  that  went  into  the  adjacent 
villages  to  teach ;  "  where,"  he  says,  "  though  as  yet  I 
did  not,  nor  durst  not,  make  use  of  my  gift  in  an  open 
way,  yet  more  privately,  still,  as  I  came  amongst  the  good 
people  in  those  places,  I  did  sometimes  speak  a  word  of 
admonition  unto  them  also.  At  last,  being  still  desired  by  the 
church,  after  some  solemn  prayer  with  fasting,  I  was  more 
particularly  called  forth  and  appointed  to  a  more  ordinary 
and  public  preaching  of  the  word,  not  only  to  and  amongst 

E 


34  THE  LIFE  AND  WRITINGS 

them  that  believed,  but  also  to  offer  the  gospel  to  those 
who  had  not  yet  received  the  faith  thereof."  Bunyan 
cannot  be  charged  with  having  thrust  himself  into  noto- 
riety, nor  with  having  rashly  assumed  the  function  of  a 
public  teacher.  He  entered  upon  the  probationary  exercise 
of  his  "gift  in  a  public  way,"  with  diffidence  and  fear; 
and  only  by  degrees  acquired  that  consciousness  of  his 
qualifications  which  led  him  to  believe  that  he  was  called 
to  the  work.  In  this,  as  in  all  other  matters,  he  was  not 
satisfied  till  he  had  ascertained  that  his  conduct  had  the 
sanction  of  scriptural  directions ;  and  he  has  specified  the 
passages  of  the  New  Testament  which  animated  and  encou- 
raged him  in  complying  with  the  desires  of  his  pious 
friends.*  His  preaching  could  not  fail  to  attract  great 
attention;  and  no  sooner  had  the  rumour  spread,  than,  as 
he  tells  us,  « they  came  in  to  hear  the  word  by  hundreds, 
and  that  from  all  parts,  though  upon  divers  and  sundry 
accounts."  He  was  now  so  constantly  employed  in  these 
itinerant  labours,  that,  upon  being  nominated  as  deacon  of 
the  Bedford  congregation  in  the  ensuing  year,  the  church 
declined  to  elect  him  to  that  office,  on  the  ground  that  he 
was  thus  too  much  engaged  to  attend  to  its  duties.  In  the 
mean  time,  he  continued  to  work  with  his  own  hands  for 
his  living  and  the  maintenance  of  his  family,  as  he  had 
opportunity.  In  referring  to  the  work  in  which  he  was 
engaged,  he  says,  « I  have  been  in  my  preaching,  especially 
when  I  have  been  engaged  in  the  doctrine  of  life  by  Christ 
without  works,  as  if  an  angel  of  God  had  stood  by  at 
my  back  to  encourage  me.  Oh!  it  hath  been  with  such 
power  and  heavenly  evidence  upon  my  own  soul,  while 
I  have  been  labouring  to  unfold  it,  to  demonstrate  it,  and 
to  fasten  it  upon  the  consciences  of  others,  that  I  could 
not  be  contented  with  saying,  "I  believe,  and  am  sure;" 
methought  I  was  more  than  sure  (if  it  be  lawful  to  ex- 

*  The  following  are  the  passages  cited  in  his  own  narrative :  —  1  Cor. 
xvi.  15,  16.  Acts  viii.  4;  xviii.  24,  25.  1  Pet.  iv.  10.  Rom.  xii.  6. 
Also,  subsequently  to  his  meeting  with  instances  of  success,  2  Cor.  ii.  2, 
and  1  Cor.  ix.  2. 


OF  JOHN  BUNYAN.  35 

press    myself,)   that   those    things   which    then    I    asserted, 
were  true. 

"When  I  have  been  preaching,  I  thank  God,  my  heart 
hath  often  all  the  time  with  great  earnestness  cried  to  God 
that  he  would  make  the  word  effectual  to  the  salvation 
of  the  soul ;  still  being  grieved  lest  the  enemy  should  take 
the  word  away  from  the  conscience,  and  so  it  should  be- 
come unfruitful;  wherefore  I  should  labour  so  to  speak  the 
word,  as  that  thereby,  if  it  were  possible,  the  sin  and 
person  guilty  might  be  particularised  by  it." 

But  his  labours  were  viewed  with  a  jealous  eye,  and 
awakened  opposition.  To  quote  his  own  language,  "When 
I  first  went  to  preach  the  word  abroad,  the  doctors  and 
priests  of  the  country  did  open  wide  against  me ;  but  I 
was  persuaded  of  this,  not  to  render  railing  for  railing; 
but  to  see  how  many  of  their  carnal  professors  I  could 
convince  of  their  miserable  state  by  the  law,  and  of  the 
want  and  worth  of  Christ;  for,  thought  I,  This  shall 
answer  for  me  in  time  to  come,  when  they  shall  be  for 
my  hire  before  their  face."* 

His  "great  desire  in  fulfilling  his  ministry,"  he  tells  us, 
"  was  to  get  into  the  darkest  places  of  the  country,"  and  to 
preach  the  gospel  where  Christ  was  not  named.  He  "  never 
cared  to  meddle  with  things  controverted."  "  It  pleased  me 
much,"  he  says,  "to  contend  with  great  earnestness  for  the 
word  of  faith,  and  the  remission  of  sins  by  the  death  and 
sufferings  of  Jesus ;  but,  as  to  other  things,  I  would  let  them 
alone,  because  I  saw  they  engendered  strife."  This  wise 
and  modest  course  could  not,  however,  screen  him  either 
from  being  regarded  as  an  intruder  by  the  intolerant,  or 
from  being  grossly  calumniated  by  the  ignorant  and  mali- 
cious, who  sought,  by  aspersing  his  moral  character,  to 
cause  his  ministry  to  be  abandoned.  It  was  rumoured, 
that  he  was  "a  witch,  a  Jesuit,  a  highwayman,"  and  a 
libertine.  These  "lies  and  slanders,"  says  Bunyan,  "I 

*  The  Editor  of  the  American  edition  has  taken  the  liberty  to  substitute 
the  language  of  Bunyan  himself  for  certain  irrelevant  remarks  of  the  author 
of  this  biography. 


36  THE  LIFE  AND   WRITINGS 

bind  to  me  as  an  ornament;  it  belongs  to  my  Christian 
profession  to  be  vilified,  slandered,  reproached,  and  reviled ; 
and  since  all  this  is  nothing  else,  as  my  God  and  my  con- 
science do  bear  me  witness,  I  rejoice  in  reproaches  for 
Christ's  sake." 

But  he  was  destined  to  have  his  constancy  and  fortitude 
put  to  a  severer  test :  "  bonds  and  imprisonment  awaited 
him."  He  had  "for  five  or  six  years,  without  any  inter- 
ruption, freely  preached  the  gospel,"  when,  in  November, 
1660,  he  was  taken  up  by  a  warrant  from  a  justice  named 
Wingate,  at  a  place  called  Samsell  in  Bedfordshire,  at 
which  he  had  been  invited  to  preach ;  the  justice  having 
resolved,  as  he  said,  to  "break  the  neck  of  such  meetings." 
The  mittimus  ran  to  this  effect :  "  That  he  went  about  to 
several  conventicles  in  the  county,  to  the  great  disparage- 
ment of  the  government  of  the  church  of  England,"  &c. 
Such  was  one  of  the  first-fruits  of  the  Restoration !  Dr. 
Southey,  willing  to  palliate  the  conduct  of  his  persecutors, 
insinuates,  that  "  he  was  known  to  be  hostile  to  the  restored 
church,  and  that  probably  it  might  be  remembered  that 
he  had  served  in  the  Parliament's  army."  Of  the  former, 
there  is  no  evidence ;  and  the  latter  is  a  gratuitous  con- 
jecture, which,  if  admitted,  would  only  give  a  more  despi- 
cably vindictive  character  to  the  proceedings.  The  fact 
appears  to  be,  that  his  old  enemies  took  advantage  of  the 
change  in  the  Government,  to  execute  their  long-cherished 
purpose  in  putting  a  stop  to  his  preaching;  and  that,  had 
the  state  of  the  law  admitted  of  it,  he  would  have  met 
with  the  same  treatment  under  Cromwell,  from  the  same 
parties,  that  he  did  under  Charles.  One  of  the  party  con- 
cerned in  these  proceedings,  a  Dr.  Lindale,  is  described  by 
Bunyan  as  "an  old  enemy  to  the  truth,"  who,  on  hearing 
of  the  Tinker's  apprehension,  came  in,  and  fell  to  taunting 
of  him  "with  many  reviling  terms."  Bunyan,  however, 
was  a  match  for  his  accusers,  as  well  in  ready  wit  as  in 
scriptural  argument.  And  when  this  Dr.  Lindale,  alluding 
to  his  calling,  said,  that  "he  remembered  reading  of  one 
Alexander,  a  coppersmith,  who  did  much  oppose  and  disturb 


OF  JOHN  BUNYAN.  37 

the  apostles;"  Bunyan  replied,  that  "he  also  had  read  of 
many  priests  and  pharisees  that  had  their  hands  in  the 
blood  of  our  Lord  Jesus  Christ."  "  Aye,"  rejoined  Lindale, 
"  and  you  are  one  of  those  scribes  and  pharisees ;  for  you, 
with  a  pretence,  make  long  prayers,  to  devour  widows' 
houses."  He  received  for  answer,  that  if  he  (Dr.  L.) 
had  got  no  more  by  preaching  and  praying  than  Bunyan 
had,  he  would  not  be  so  rich  as  he  was.  Bunyan  had 
notice  of  the  intention  to  arrest  him,  and  might  have  eluded 
the  writ;  and  after  being  taken  before  the  magistrate,  he 
might  have  obtained  his  discharge,  if  he  would  have  pro- 
mised to  leave  off  preaching,  and  keep  to  his  calling. 
But  his  conscience  would  not  allow  him  to  make  any  such 
engagement.  He  was  accordingly  committed  ta  gaol. 
After  he  had  lain  there  five  or  six  days,  some  of  his  friends 
offered  bail  for  his  appearance  at  the  sessions ;  but  the 
magistrate  to  whom  they  applied,  refused  to  take  it. 

Some  seven  weeks  after  his  apprehension,  the  quarter 
sessions  were  held  at  Bedford,  and  Bunyan  was  brought  up 
for  examination  before  the  justices.  The  bill  of  indictment 
preferred  against  him,  was  under  the  act  of  the  35th 
Elizabeth,  and  ran  to  this  effect:  "That  John  Bunyan,  of 
the  town  of  Bedford,  labourer,  being  a  person  of  such  and 
such  conditions,  hath  devilishly  and  perniciously  abstained 
from  coming  to  church  to  hear  divine  service,  and  is  a 
common  upholder  of  several  unlawful  meetings  and  con- 
venticles, to  the  great  disturbance  and  distraction  of  the 
good  subjects  of  this  kingdom,  contrary  to  the  laws  of  our 
sovereign  lord  the  king,"  and  so  forth.  Upon  this  being 
read,  he  was  asked  by  the  justices  what  he  had  to  say  to  it. 
Not  aware  that  he  had  been  indicted,  Bunyan  readily 
admitted  that  he  did  not  attend  the  parish  church,  and  that 
he  did  attend  private  meetings  at  which  he  preached :  he 
also  entered  into  a  defence  of  his  conduct  upon  scriptural 
grounds,  by  which  he  only  drew  down  upon  himself  the 
coarse  invectives  of  his  judges.  "  Who  is  your  God, 
Beelzebub  ?"  said  one  of  the  justices ;  and  they  repeatedly 
said,  that  he  was  possessed  of  the  devil.  At  the  close  of 


38  THE  LIFE   AND   WRITINGS 

this  memorable  examination,  his  answers  being  taken  down 
as  a  confession  of  guilt,  without  any  other  trial,  without 
the  verdict  of  a  jury,  he  was  sentenced  in  the  following 
terms :  "  You  must  be  had  back  again  to  prison,  and  there 
lie  for  three  months  following  ;  and  at  the  three  months'  end, 
if  you  do  not  submit  to  go  to  church  to  hear  divine  ser- 
vice, and  leave  your  preaching,  you  must  be  banished  the 
realm ;  and  if  you  be  found  to  come  over  again  without 
special  license  from  the  king,  you  must  be  stretched  by 
the  neck  for  it,  I  tell  you  plainly,"  said  the  judge :  and  so 
he  bade  the  jailor  remove  his  prisoner.  Bunyan  resolutely 
answered,  that  if  he  were  out  of  prison  to-day,  he  would 
preach  the  gospel  again  to-morrow,  by  the  help  of  God. 

Of  the  propriety  of  Bunyan's  conduct  in  refusing  to 
desist  from  preaching,  different  opinions  will  be  formed. 
Dr.  Southey,  as  might  be  anticipated,  takes  a  decided  part 
with  his  judges ;  giving  it  as  his  opinion,  that  in  none  of 
Bunyan's  writings  "does  he  appear  so  little  reasonable,  or 
so  little  tolerant,  as  upon  these  examinations."  In  what 
his  intolerance  consisted,  is  not  very  apparent ;  but  the 
learned  biographer  possibly  refers  to  honest  John's  objec- 
tion to  using  the  common-prayer-book,  as  not  being  of 
divine  authority.  In  proof  that  he  was  unreasonable,  it  is 
urged,  that  "he  was  neither  called  upon  to  renounce  any 
thing  that  he  did  believe,  nor  to  profess  any  thing  that 
he  did  not ;  that  the  congregation  to  which  he  belonged, 
held  at  this  time  their  meetings  unmolested ;  that  he  might 
have  worshipped  when  he  pleased,  where  he  pleased,  and 
how  he  pleased ;  and  that  he  was  only  required  not  to  go 
about  the  country  holding  conventicles."*  The  extreme 
disingenuousness  of  this  statement  will  be  evident  when  it 


*  Dr.  Southey  adds:  "The  cause  for  that  interdiction  was,  not  that  persons 
were  admonished  in  such  conventicles  to  labour  for  salvation,  but  that  they 
were  exhorted  there  to  regard  with  abhorrence  that  Protestant  church  which 
is  essentially  part  of  the  constitution  of  this  kingdom."  An  assertion  imbody- 
ing  an  historical  misrepresentation  and  a  calumny,  and  which  would  serve  just 
as  well  to  justify  the  persecution  of  Dissenters  in  the  present  day.  If  the 
conventicle  act  was  right,  \]\e  toleration  act  was  wrong. 


OF  JOHN  BUNYAN.  39 

is  recollected,  that  the  statute  under  which  he  was  indicted, 
rendered  his  nonconformity  itself  a  crime ;  that  his  abstain- 
ing from  coming  to  church  was  placed  in  the  front  of  his 
offence ;  and  that  he  was  not  only  required  to  profess  what, 
in  him,  would  have  been  hypocrisy,  but  to  renounce  what 
he  believed  to  be  his  sacred  duty.  "Sir,"  said  Bunyan, 
in  a  subsequent  examination,  to  the  clerk  of  the  peace,  who 
tried  to  persuade  him  to  forbear  awhile, — "Wicliff  saith, 
that  he  who  leaveth  off  preaching  and  hearing  of  the  word 
of  God  for  fear  of  excommunication  of  men,  he  is  already 
excommunicated  of  God,  and  shall  in  the  day  of  judgment 
be  counted  a  traitor  to  Christ/'  When  reminded  that  the 
Scripture  enjoined  obedience  to  the  powers  that  be,  his 
answer  was:  "That  Paul  did  own  the  powers  that  were 
in  his  day  to  be  of  God  ;  and  yet  he  was  often  in  prison 
under  them,  for  all  that;  and  also,  though  Jesus  Christ 
told  Pilate  that  he  had  no  power  against  him,  but  of 
God,  yet  he  died  under  the  same  Pilate.  And  yet," 
(he  added,)  "I  hope  you  will  not  say  that  either  Paul  or 
Christ  were  such  as  did  deny  magistracy,  and  so  sinned 
against  God  in  slighting  the  ordinance.  Sir,  the  law  hath 
provided  two  ways  of  obeying:  the  one,  to  do  that  which 
I  in  my  conscience  do  believe  I  am  bound  to  do  actively; 
and  where  I  cannot  obey  actively,  there  I  am  willing  to  lie 
down,  and  to  suffer  what  they  shall  do  unto  me."  Such 
was  the  "  unreasonable"  character  of  his  defence ;  and 
because  it  was,  in  the  opinion  of  the  apologist  for  Laud,* 
unreasonable,  Bunyan,  we  have  been  told,  "  is  most  wrong- 
fully represented  as  having  been  the  victim  of  intolerant 
laws  and  prelatical  oppression."  Yet,  it  is  admitted,  that 
he  evinced  at  least  the  strength  of  will  and  strength  of 
heart,  the  fortitude  and  the  patience  of  a  martyr.  Nor 
was  it  without  a  painful  conflict  of  emotions  that  he  made 
up  his  mind  to  the  consequences  of  his  firmness,  as  we 
learn  from  the  touching  expression  of  his  feelings  during 


*  And  biographer  of  Wesley,  whom,  but  for    the    Toleration-act,   the  same 
statute  would  have  condemned  to  incarceration  and  exile. . 


40  THE  LIFE  AND  WRITINGS 

imprisonment,  contained  in  his  Narrative.  "I  found 
myself/'  he  says,  "  a  man  encompassed  with  infirmities : 
the  parting  with  my  wife  and  poor  children  hath  often 
been  to  me  in  this  place  as  the  pulling  the  flesh  from  the 
bones;  and  that  not  only  because  I  am  somewhat  too  fond 
of  these  great  mercies,  but  also  because  I  should  have 
often  brought  to  my  mind  the  many  hardships,  miseries, 
and  wants  that  my  poor  family  was  likely  to  meet  with, 
should  I  be  taken  from  them;  especially  my  poor  blind 
child,  who  lay  nearer  my  heart  than  all  beside.  Oh !  the 
thoughts  of  the  hardship  I  thought  my  poor  blind  one 
might  go  under,  would  break  my  heart  to  pieces.  Poor 
child !  thought  I,  what  sorrow  art  thou  like  to  have  for 
thy  portion  in  this  world !  Thou  must  be  beaten,  must 
beg,  suffer  hunger,  cold,  nakedness,  and  a  thousand  cala- 
mities, though  I  cannot  now  endure  the  wind  should  blow 
upon  thee.  But  yet,  recalling  myself,  thought  I,  I  must 
venture  you  all  with  God,  though  it  goeth  to  the  quick  to 
leave  you." 

The  summary  punishment  which  the  justices  had  inflicted 
upon  Bunyan,  was  not  only  an  act  of  gross  oppression,  but 
obviously  a  stretch  of  the  law,  both  as  he  was  apprehended 
before  there  had  been  any  proclamation  against  the  meet- 
ings, upon  a  statute  which  had  lain  dormant,  and  as  he 
was  convicted  upon  a  mere  construction  put  upon  his  own 
words  during  examination.  His  detention  in  prison  after- 
wards turned  upon  his  having  been  thus  irregularly  con- 
victed. 

On  the  King's  coronation,  in  April  1661,  a  general  par- 
don was  proclaimed;  and  thousands  who  had  been  com- 
mitted to  prison  for  nonconformity  and  other  offences, 
were  set  at  liberty.  "  In  which  privilege/'  says  Bunyan, 
"I  should  also  have  had  my  share,  but  they  took  me  for 
a  convicted  person;  and,  therefore,  unless  I  sued  out  a 
pardon,  as  they  called  it,  I  could  have  no  benefit  thereby." 
Bunyan,  therefore,  was  still  detained ;  and  at  the  next 
assizes,  in  August  1661,  that  he  might  leave  no  lawful 
means  of  escape  unattempted,  he  did,  by  his  wife,  present 


OF  JOHN   BUNYAN.  41 

a  petition  to  the  judges,  three  times,  that  he  might  be 
heard,  and  his  case  taken  into  consideration.  Sir  Matthew 
Hale  was  one  of  these  judges;  and  it  appears  from  Mrs. 
Bunyan's  testimony,  as  preserved  in  the  Narrative,  that, 
on  receiving  the  petition,  he  expressed  a  willingness  to  do 
for  her  the  best  he  could,  but  feared  that  nothing  could  be 
done ;  and  on  being  assured  by  one  of  the  justices  who 
had  committed  Bunyan,  that  he  was  a  hot-spirited  fellow, 
he  waved  the  matter,  and  declined  interfering.  Encou- 
raged, however,  by  the  high  sheriff,  to  make  another  effort 
before  the  judges  left  the  town,  Elizabeth  Bunyan,  who 
seems  to  have  imbibed  a  portion  of  her  husband's  spirit, 
again  made  her  way,  "  with  a  bashed  face  and  a  trembling 
heart,"  into  the  judges'  chamber.  Addressing  herself  to 
Judge  Hale,  she  pleaded  the  unlawfulness  of  his  convic- 
tion ;  urging  that  she  had  been  told  in  London  by  a  noble- 
man, to  whom  she  had  delivered  a  petition  to  the  House  of 
Lords  on  her  husband's  behalf,  that  his  releasement  was 
committed  to  the  judges  at  the  next  assizes.  "And  now," 
she  said,  "I  am  come  to  you,  to  see  if  any  thing  may  be 
done  in  this  business,  and  you  give  neither  releasement  nor 
relief."  "My  Lord,"  said  Justice  Chester,  "he  is  a 
pestilent  fellow ;  there  is  not  such  a  fellow  in  the  country 
again."  "  Will  your  husband  leave  preaching  ?"  said 
Judge  Twisdon:  "if  he  will  do  so,  then  send  for  him." 
"  My  Lord,"  replied  Elizabeth  Bunyan,  "  he  dares  not 
leave  preaching,  as  long  as  he  can  speak."  "  See  here !" 
exclaimed  the  last-mentioned  judge;  "what  should  we 
talk  any  more  about  such  a  fellow  ?  Must  he  do  what  he 
lists?  He  is  a  breaker  of  the  peace."  "He  desires  to 
live  peaceably,  my  Lord,"  rejoined  Mrs.  Bunyan,  "  and  to 
follow  his  calling,  that  his  family  may  be  maintained. 
Moreover,"  she  added,  "I  have  four  small  children  that 
cannot  help  themselves,  one  of  which  is  blind ;  and  we 
have  nothing  to  live  upon  but  the  charity  of  good  people." 
"  Hast  thou  four  children  ?"  said  Judge  Hale :  "  thou  art 
but  a  young  woman  to  have  four  children."  "My  Lord," 
said  she,  "I  am  but  mother-in-law  to  them,  having  not 

F 


42  THE  LIFE  AND  WRITINGS 

been  married  to  him  yet  two  full  years.'*  She  proceeded 
to  add,  that  she  was  near  her  confinement  when  her  hus- 
band was  apprehended ;  and  that  the  shock  brought  on 
premature  labour,  and  the  child  died.  Upon  hearing 
which,  Judge  Hale,  looking  very  seriously,  exclaimed, 
"  Alas !  poor  woman."  Judge  Twisdon  brutally  remarked, 
that  she  made  poverty  a  cloak ;  and  that  Bunyan  was 
maintained  better  by  running  up  and  down  preaching,  than 
by  following  his  calling.  " What  is  his  calling  ?"  asked 
Judge  Hale.  "A  tinker,  my  Lord,"  said  a  bystander. 
"  Yes,"  rejoined  Elizabeth  Bunyan,  "  and  because  he  is  a 
tinker  and  a  poor  man,  therefore  he  is  despised,  and  cannot 
have  justice."  There  was  truth  in  this  blunt  appeal,  and 
Hale  felt  its  force.  "I  tell  thee,  woman,"  he  very  mildly 
replied,  "  seeing  it  is  so,  that  they  have  taken  what  thy  hus- 
band spake  for  a  conviction,  thou  must  apply  thyself  to 
the  king,  or  sue  out  his  pardon,  or  get  a  writ  of  error." 
Justice  Chester,  on  hearing  the  upright  judge  give  her  this 
counsel,  could  not  conceal  his  vexation ;  exclaiming,  "  My 
Lord,  he  will  preach,  and  do  what  he  lists."  "  He  preach- 
eth  nothing  but  the  word  of  God,"  said  his  wife.  "He 
preach  the  word  of  God  !"  said  Twisdon  in  a  rage ;  "  he 
runneth  up  and  down,  and  doth  harm."  "  No,  my  Lord," 
said  she,  "  it  is  not  so :  God  hath  owned  him,  and  done 
much  good  by  him."  "God  !"  said  Twisdon,  "  his  doctrine 
is  the  doctrine  of  the  devil."  "My  Lord,"  once  more 
replied  this  meek,  yet  spirited  woman,  "  when  the  righteous 
Judge  shall  appear,  it  will  be  known  that  his  doctrine  is 
not  the  doctrine  of  the  devil."  There  was  no  answering 
this;  and  Twisdon,  turning  to  Hale,  begged  him  not  to 
mind  her,  but  to  send  her  away.  The  Judge,  evidently 
moved,  said  again  to  Mrs.  Bunyan,  in  a  tone  of  kindness : 
"  I  am  sorry,  woman,  that  I  can  do  thee  no  good.  Thou 
must  do  one  of  those  three  things  aforesaid,  namely,  either 
to  apply  thyself  to  the  king,  or  sue  out  his  pardon,  or  get  a 
writ  of  error ;  but  a  writ  of  error  will  be  the  cheapest." 

Thus    terminated    this    extraordinary    scene.      Elizabeth 
Bunyan    left    the    court    in    tears ;     "  not    so    much,"    she 


OF  JOHN  BUNYAN.  43 

declares,  "because  they  were  so  hard-hearted  against  her 
and  her  husband,  as  from  the  thought,  what  a  sad  account 
such  poor  creatures  will  have  to  give  at  the  coming  of  the 
Lord."  How  could  she  suppose  that  one  of  those  judges 
was  a  man  of  saintly  piety  and  integrity !  And  how  little 
did  that  judge  suspect  that  the  prisoner  whose  cause  was 
thus  pathetically  pleaded,  was  destined  by  his  writings  to 
win  to  himself  an  everlasting  name,  as  the  guide  of  Chris- 
tian pilgrims  to  the  heavenly  city !  At  the  coming  of  the 
Lord,  Hale  and  Bunyan  will  not  be  divided. 

Although,  in  the  Pilgrim's  Progress,  there  is  nothing 
that  can  be  construed  into  personal  satire,  its  author  must 
be  supposed  to  have  had  his  own  case  in  vivid  recollection, 
when  he  described  the  treatment  which  Christian  and 
Faithful  met  with  at  Vanity  Fair.  The  indictment  of  the 
pilgrims,  if  not  a  parody  on  the  charges  brought  against 
Bunyan,  conveys  the  same  idea  in  allegorical  terms: — 
"That  they  were  enemies  to  and  disturbers  of  the  trade; 
that  they  had  made  commotions  and  divisions  in  the 
town,  and  had  won  a  party  to  their  own  most  dangerous 
opinions,  in  contempt  of  the  law  of  their  prince."  The 
language  of  the  witnesses,  too,  will  recall  the  above  exami- 
nation. 

"  Envy.  My  lord,  this  man  is  one  of  the  vilest  men 
in  the  country ;  he  neither  regardeth  prince  nor  people, 
law  nor  custom;  but  doth  all  he  can  to  possess  all  men 
with  certain  of  his  disloyal  notions,  which  he  in  the  general 
calls  principles  of  faith  and  holiness.  And,  in  particular, 
I  heard  him  once  myself  affirm,  that  Christianity  and  the 
customs  of  our  town  of  Vanity  were  diametrically  opposite, 
and  could  not  be  reconciled ;  by  which  saying,  my  lord, 
he  doth  at  once  not  only  condemn  all  our  laudable  doings, 
but  us  in  the  doing  of  them. 

"  Superstition.  My  lord,  I  have  no  great  acquaintance 
with  this  man,  nor  do  I  desire  to  have  further  knowledge 
of  him :  however,  this  I  know,  that  he  is  a  very  pestilent 
fellow,  from  some  discourse  that  the  other  day  I  had  with 
him  in  this  town ;  for,  then  talking  with  him,  I  heard 


44  THE  LIFE  AND   WRITINGS 

him  say,  that  our  religion  was  naught,  and  such  by  which 
a  man  could  by  no  means  please  God. 

"Faithful.  May  I  speak  a  few  words  in  my  own  de- 
fence ? 

"  Judge.  Sirrah,  sirrah  !  thou  deservest  to  live  no  longer, 
but  to  be  slain  immediately  on  the  place.  Yet,  that  all 
men  may  see  our  gentleness  towards  thee,  let  us  hear  what 
thou,  vile  runagate,  hast  to  say. 

"  Faithful.  I  say,  then,  in  answer  to  what  Mr.  Envy 
hath  spoken,  I  never  said  aught  but  this;  That  what  rule, 
or  laws,  or  custom,  or  people,  were  flat  against  the  word  of 
God,  are  diametrically  opposite  to  Christianity.  If  I  have 
said  amiss  in  this,  convince  me  of  my  error,  and  I  am 
ready,  here  before  you,  to  make  my  recantation.  As  to 
the  second,  to  wit,  Mr.  Superstition  and  his  charge  against 
me,  I  said  only  this;  That  in  the  worship  of  God  there  is 
required  a  divine  faith ;  but  there  can  be  no  divine  faith 
without  a  divine  revelation  of  the  will  of  God.  Therefore, 
whatever  is  thrust  into  the  worship  of  God  that  is  not 
agreeable  to  divine  revelation,  cannot  be  done  but  by  a 
human  faith,  which  faith  will  not  be  profitable  to  eternal 
life." 

There  can  be  no  doubt  that  it  was  upon  such  grounds  as 
those,  (whether  valid  or  otherwise,  this  is  not  the  place  to 
inquire,)  that  Bunyan,  in  common  with  other  noncon- 
formists, objected  to  the  use,  and  still  more  to  the  imposi- 
tion, of  the  Book  of  Common  Prayer.  He  tells  us  himself, 
that,  on  obtaining  liberty  from  the  gaoler,  (who  appears  to 
have  confided  in  him  so  far  as  to  allow  him  to  go  at  large 
upon  his  word,)  he  followed  his  wonted  course  of  preaching, 
taking  all  occasions  put  into  his  hand  to  visit  those  who 
had  attended  upon  his  ministry;  "exhorting  them  to  be 
steadfast  in  the  faith  of  Jesus  Christ,  and  to  take  heed 
that  they  touched  not  the  Common  Prayer,  &c.,*  but 
to  mind  the  word  of  God,  which  giveth  direction  to  Chris- 

*  "  An  &c.,"  remarks  Dr.  Southey,  "  more  full  of  meaning  than  that  which 
occasioned  the  dishonest  outcry  against  the  &c.  oath."  Had  the  learned 
biographer  printed  the  whole  of  the  sentence,  however,  Bun  van's  meaning 


OF  JOHN  BUNYAN.  45 

tians  in  every  point,  being  able  to  make  the  man  of  God 
perfect  in  all  things,  through  faith  in  Jesus  Christ,  and 
thoroughly  to  furnish  him  unto  all  good  works."  The  indul- 
gence at  first  allowed  him,  enabled  him  to  be  present  at 
private  meetings  of  the  congregation  at  Bedford,  in  June 
and  July,  1661,  his  name  being  found  in  the  minutes  of  the 
church-book ;  and  once  the  gaoler  permitted  him  to  take  a 
journey  to  London.  Unfortunately,  Bunyan's  enemies  heard 
of  it,  and  his  friendly  gaoler,  being  threatened  with  the  loss 
of  his  office,  was  compelled  to  keep  his  prisoner  more  close  ; 
so  that,  says  Bunyan,  "  I  must  not  now  look  out  of  the 
door."  He  expected  to  be  called  to  account  at  the  ensu- 
ing assizes,  in  November  1661 ;  but  he  was  passed  over. 
In  January  following,  the  assizes  were  again  held ;  and 
being  anxious  to  come  before  the  judges,  he  prevailed  upon 
the  gaoler  to  put  down  his  name  in  the  calendar;  but  his 
enemies  prevented  his  being  called  to  appear.  Why  no 
steps  were  taken  in  pursuance  of  Judge  Hale's  advice,  does 
not  appear  from  the  Narrative  ;  and  it  has  been  surmised, 
that  the  means  for  defraying  the  legal  expenses  could  not 
be  raised.  It  might  have  been  supposed  that  the  object  of 
his  visit  to  London  was  connected  with  some  effort  to  obtain 
the  reversal  of  his  sentence,  as  there  would  seem  to  have 
been  otherwise  no  adequate  motive  for  the  risk  he  incurred ; 
but  the  Narrative  contains  no  intimation  of  the  kind.  He 
now  appears  to  have  resigned  himself  to  his  fate.  From 
there  being  no  mention  of  his  name  at  the  church-meetings 
of  the  Bedford  congregation  from  July  1661,  to  August 
1668,  it  is  inferred  that,  during  these  seven  years,  he  was 
kept  a  close  prisoner.  As  there  was  an  end  put  to  his 
working  at  his  craft,  he  learned  to  make  tagged  laces, 
and  by  this  means  contributed  to  support  his  family. 
Dr.  Southey  takes  for  granted,  that  their  condition  was  not 

would  have  been  more  evident  from  the  exhortation  to  adhere  to  the  Scrip- 
tures as  the  only  and  sufficient  rule  of  faith.  A  jealousy  for  the  exclusive 
authority  of  the  word  of  God,  the  principle  so  manfully  advocated  by  Chilling- 
worth,  was  the  real  source  of  the  strong  feeling  manifested  against  both  the 
Common  Prayer  and  the  et-cetera. 


46  THE  LIFE  AND  WRITINGS 

"worsened  by  his  imprisonment,"  since  it  would  render 
them  "  objects  of  compassion  to  their  neighbours/'  and  that 
Bunyan  was,  upon  the  whole,  very  comfortable  in  gaol. 
"  He  had  the  society  there,"  he  says,  "  of  some  who  were 
suffering  for  the  same  cause  ;"*  he  had  his  Bible,  and  his 
Book  of  Martyrs ;  and  he  had  leisure  to  brood  over  his  own 
thoughts.  Scanty  materials  of  worldly  comfort ;  but  how 
enviable  the  man  who  could  extract  happiness  out  of  them ! 
Are  any  thanks  due  to  his  unjust  persecutors,  that  "the 
Pilgrim's  Progress  was  one  of  the  fruits  of  his  imprison- 
ment ?" 

"  The  oppressor  holds 

His  hody  bound  ;  hut  knows  not  what  a  range 
His  spirit  takes,  unconscious  of  a  chain  ; 
And,  that  to  bind  him  is  a  vain  attempt, 
Whom  God  delights  in,  and  in  whom  he  dwells." — COWPER. 

Bunyan  thus  speaks  of  his  own  imprisonment:  "I  was 
had  home  to  prison,  and  there  have  lain  now  complete 
twelve  years,  waiting  to  see  what  God  would  suffer  these 
men  to  do  with  me.t  In  which  condition  I  have  continued 
with  much  content,  through  grace,  but  have  met  with  many 
turnings  and  goings  upon  my  heart;"  the  result  of  which, 
he  adds,  had  been  "much  conviction,  instruction,  and 

*  It  is  said,  "there  were  never  fewer  than  sixty  dissenters  in  the  prison 
with  him  during  the  period  of  his  confinement;  for,  as  some  were  discharged, 
others  were  committed.  Two  of  these  were  ministers  of  the  Baptist  denomi- 
nation, Mr.  Wheeler  and  Mr.  Dunn." — IVIMEY'S  LIFE  OF  BUNYAN. 

t  Perhaps  we  are  to  understand  Bunyan  as  meaning  that  he  was  imprisoned 
twelve  years  altogether.  The  Continuator  of  his  Life  states,  that  he  was 
imprisoned  at  first  for  six  years,  till,  "the  Act  of  Indulgence  to  Dissenters 
being  allowed,  he  obtained  his  freedom  by  the  intercession  of  some  in  trust 
and  power,  that  took  pity  on  his  sufferings ;  but  within  six  years  afterwards" — 
six  days  must  be  meant — "he  was  again  taken  up,  viz.  in  the  year  1666,  and 
was  then  confined  for  six  years  more.  .  .  When  he  was  taken  this  last  time,  he 
was  preaching  on  these  words  :  « Dost  thou  believe  on  the  Son  of  God  ?'  And 
this  imprisonment  continued  six  years ;  and  when  this  was  over,  another  short 
affliction,  which  was  an  imprisonment  of  half  a  year,  fell  to  his  share."  "In 
the  last  year  of  his  twelve  years'  imprisonment,"  it  is  added,  "  the  pastor  of 
the  congregation  at  Bedford  died ;  and  he  was  chosen  to  that  care  of  souls  on 
the  12th  of  December,  1671." 


OF  JOHN  BUNYAN.  47 

understanding."  During  the  last  four  years  of  his  im- 
prisonment— that  is,  from  1669  to  1672,  inclusive — he 
enjoyed  a  considerable  degree  of  liberty.  From  the  entries 
in  the  Baptist  church-book,  he  appears  to  have  been 
regularly  present  at  their  social  meetings;  and  in  October 
1671,  though  still  a  prisoner,  he  was  elected  to  the  office  of 
co-pastor  or  elder  of  that  community.  Among  the  works 
written  during  his  confinement,  we  find  enumerated  the 
following : — Of  Prayer  by  the  Spirit.  The  Holy  City's 
Resurrection.  Grace  Abounding,  (the  autobiographical  nar- 
rative so  often  referred  to.)  Pilgrim's  Progress,  Part  I. 
Defence  of  the  Doctrine  of  Justification,  against  Bishop 
Fowler.  This  last  work  is  dated  from  prison,  the  21st  of 
the  llth  month,  1671. 

The  First  Part  of  the  Pilgrim's  Progress  is  known  to 
have  been  written  during  his  imprisonment;  but,  as  no 
extant  copy  of  the  first  edition  has  hitherto  been  discovered, 
the  year  in  which  it  was  published  remains  uncertain.  The 
date  of  the  second  edition,  of  which  a  copy  is  in  the  British 
Museum,  is  1678.  If,  therefore,  the  work  was  published 
before  his  release,  or  even  immediately  after  it,  the  sale 
must  have  been  very  slow  and  limited  for  some  years  after 
its  appearance.  But  when  once  it  had  found  its  way  into 
general  circulation,  edition  after  edition  was  rapidly  called 
for.  The  eighth  edition  was  published  in  1682,  the  ninth 
in  1684,  and  the  tenth  in  1685.*  In  the  mean  time, 
several  dishonest  imitations  of  his  work  had  appeared; 


*  One  passage  of  considerable  length,  the  whole  scene  between  Mr.  By-ends 
and  his  three  friends,  and  their  subsequent  discourse  with  Christian  and  Faith- 
ful, was  added  after  the  second  edition.  Dr.  Southey  conjectures  that  it  was 
first  inserted  in  the  fourth  impression,  "  which  had  many  additions  more  than 
any  preceding."  This  is  stated  in  an  advertisement  on  the  back  of  the  frontis- 
piece to  the  eighth  ;  where  it  is  also  stated,  that  the  publisher,  "observing  that 
many  persons  desired  to  have  it  illustrated  with  pictures,  hath  endeavoured  to 
gratify  them  therein ;  and  besides  those  that  are  ordinarily  printed  to  the  fifth 
impression,  hath  provided  thirteen  copper  cuts,  curiously  engraven,  for  such  as 
desire  them."  No  additions,  Dr.  Southey  informs  us,  after  collating  the  editions, 
were  introduced  subsequently  to  the  eighth ;  nor  any  alterations  but  verbal  ones 
of  slight  importance. 


48  THE  LIFE  AND   WRITINGS 

some  of  them  counterfeiting  his  popular  title,  others  pur- 
porting to  be  a  second  part.  These  interlopers  may  have 
furnished  an  additional  inducement  to  Bunyan  to  put  forth 
his  own  Continuation  of  the  Parable,  which  appeared  in 
January,  1684.  In  the  poetical  preface  to  this  Second  Part, 
he  refers  with  honest  satisfaction  to  the  extensive  reputa- 
tion which  his  Pilgrim  had  attained : 

"  In  France  and  Flanders,  where  men  kill  each  other, 
My  Pilgrim  is  esteemed  a  friend,  a  brother. 
In  Holland  too,  'tis  said,  as  I  am  told, 
My  Pilgrim  is,  with  some,  worth  more  than  gold. 
Highlanders  and  wild  Irish  can  agree, 
My  Pilgrim  should  familiar  with  them  be. 
'Tis  in  New  England  under  such  advance, 
Receives  there  so  much  loving  countenance, 
As  to  be  trimmed,  new  clothed,  and  decked  with  gems, 
That  it  might  show  its  features  and  its  limbs. 
Yet  more  ;  so  comely  doth  my  Pilgrim  walk, 
That  of  him  thousands  daily  sing  and  talk." 

In  the  same  homely,  yet  not  despicable  lines,  he  refers  to 
some  of  the  objections  which  had  been  urged  against  the 
First  Part: 

"  But  some  there  be  that  say,  He  laughs  too  loud ; 
And  some  do  say,  His  head  is  in  a  cloud. 
Some  things  are  of  that  nature  as  to  make 
One's  fancy  chuckle,  while  his  heart  doth  ache. 
Whereas  some  say,  A  cloud  is  in  his  head, 
That  doth  but  show  his  wisdom's  covered 
With  its  own  mantle." 

It  is  probable  that  Bunyan  had  already  become  known 
by  his  writings,  when  he  obtained  his  release.  How  this 
was  effected,  is  not  known;  but,  some  time  in  1672,  a  day 
of  thanksgiving  was  observed  by  his  flock,  on  the  occasion 
of  his  deliverance.  The  author  of  the  Continuation  of  his 
Life,  appended  to  his  own  Narrative,*  states,  that  "Dr. 
Barlow,  the  then  bishop  of  Lincoln,  and  other  churchmen," 

*  Supposed  to  have  been  Mr.  Charles  Doe,  a  Baptist  minister.  He  describes 
himself  as  "  a  true  friend  and  long  acquaintance  of  Mr.  Banyan's." 


OF  JOHN  BUNYAN.  49 

had  been  "moved  by  his    patience  to  pity  his  hard  and 
unreasonable  sufferings,  so  far  as  to  stand  very  much  his 
friends  in  procuring   his   enlargement.0     And    the    interfer- 
ence of  Bishop  Barlow  has   been  ascribed,  upon    credible 
authority,  to  the  intercession  of  Dr.  John  Owen.     For  this 
story  there  must  be  some  foundation.     Yet  Barlow  was  not 
made   a    bishop    till    1675;*    and    it    may    be    questioned, 
whether,  at  that  period,  any   thing  short  of  a  royal  order 
could  have  secured  to  Bunyan  the  undisturbed  enjoyment 
of  his  personal  freedom    and  his    liberty  to    preach.     The 
Conventicle  Act  had  been  revived  in  1670,  in  all  its  severity. 
Yet,  shortly  after  his  enlargement,  Bunyan  was   enabled  to 
build   a  meeting-house,  by  the   voluntary   contributions   of 
his  friends.     In  the  church-book,  it  is  entered :  «  1 1  August, 
1672,  the  ground  on  which  the  meeting-house  stands  was 
bought   by  subscription."     Here  he   continued  to  preach  to 
large    audiences,  without    any  material    interruption.    "  In 
this  charge,"  says   the   Contirmator  of   his  Narrative,  "he 
often  had  disputes  with  scholars  that  came  to  oppose  him, 
as    supposing    him    an    ignorant    person ;    and,  though    he 
argued    plainly,    and     by    scripture,    without    phrases    and 
logical  expressions,  yet  he  nonplussed"  them  by  his  perti- 
nent answers.     Every  year  he  used  to  pay  a  visit  to  his 
friend?  in  London,  where   his  reputation  as  a  preacher  was 
so  great,  that  "  if  but  a  day's  notice  were  given,  the  meet- 
ing-house   in    Southwark,    where     he     generally    preached, 
would  not  hold  half  the  people  that  attended.     Three  thou- 
sand persons  have  been  gathered  together  for  the  purpose 
in  a  remote  part  of  the  town;  and  no  fewer  than  twelve 
hundred,  on  a  dark  winter's  morning,  at  seven  o'clock,  even 
on  week-days."     Dr.  Owen  is  stated  to  have  been  among 
his  occasional  auditors;  and  an  anecdote  is  on  record,  that, 
being  asked  by  Charles  II.,  how  a  learned  man  such  as  he 

*  See  Orme's  Life  of  Owen,  p.  398.  Mr.  Orme  confesses  that  he  is  unable  to 
reconcile  with  this  date  the  story  told  in  Asty's  Memoirs  of  Owen,  and  repeated 
by  Mr.  Ivimey,  of  Bishop  Barlow's  refusing  to  comply  with  Owen's  request, 
without  an  order  from  the  chancellor  ;  unless  it  refers  to  some  subsequent  impri- 
sonment. 

G 


50  THE  LIFE  AND  WRITINGS 

was,  could  sit  and  hear  an  illiterate  tinker  prate,  he  replied  : 
"May  it  please  your  majesty,  could  I  possess  that  tinker's 
abilities  for  preaching,  I  would  most  gladly  relinquish 
all  my  learning."*  The  anecdote,  if  true,  may  be  thought 
to  illustrate  the  modesty  and  generous  candour  of  Owen, 
himself  an  accomplished  pulpit  orator,  as  much  as  the 
power  of  Bunyan's  native  eloquence;  yet  it  is  quite  credi- 
ble, that  Owen  should  prize  above  all  his  scholastic  attain- 
ments, the  native  genius  displayed  by  the  uneducated 
preacher,  in  combination  with  the  peculiar  unction  that 
appears  to  have  characterized  his  ministry.  "  Even  some 
to  whom  he  had  been  misrepresented  upon  the  account  of 
his  (want  of)  education,"  says  the  Continuator  of  his  Nar- 
rative, "  were  convinced  of  his  worth  and  knowledge  in 
sacred  things,  as  perceiving  him  to  be  a  man  of  sound 
judgment,  delivering  himself  plainly  and  powerfully ;  inso- 
much that  many  who  came  spectators  for  novelty,  rather 
than  to  be  edified  and  improved,  went  away  well  satisfied 
with  what  they  heard,  and  wondered,  as  the  Jews  did  at 
the  apostles,  <  whence  this  man  should  have  these  things.' ' 
Besides  his  annual  visit  to  London,  Bunyan  occasionally 
visited  other  parts  of  the  country;  "insomuch,"  says  the 
same  authority,  "that  some,  by  these  visitations  that  he 
had  made,  which  were  two  or  three  every  year,  (though  in 
jeering  manner,  no  doubt,)  gave  him  the  epithet  of  Bishop 
Bunyan;  while  others  envied  him  for  his  so  earnestly 
labouring  in  Christ's  vineyard."  The  Baptist  congregation 
at  Hitchin,  in  Hertfordshire,  is  supposed  to  have  been 
founded  by  him.  There  is  a  deep  dell  in  a  wood  near  the 

*  Iviiney's  History  of  the  English  Baptists,  Vol.  II.  p.  41.  Southey  treats  the 
anecdote  as  apocryphal,  without  assigning  any  other  reason  for  his  incredulity, 
than  that  such  an  opinion  would  be  discreditable  to  Owen's  judgment,  if 
he  really  entertained  it.  Yet  he  remarks  of  the  following  anecdote,  that  it 
authenticates  itself.  "One  day,  when  he  had  preached  with  peculiar  warmth 
and  enlargement,  some  of  his  friends  came  to  shake  hands  with  him  after  the 
service,  and  observed  to  him,  what '  a  sweet  sermon'  he  had  delivered.  *  Aye !'  he 
replied,  '  you  need  not  remind  me  of  that ;  for  the  devil  told  me  of  it  before 
I  was  out.  of  the  pulpit/  "  This  story  has  been  told  of  others  besides  Bunyan, 
but  it  may  belong  to  him. 


OF  JOHN  BUNYAN.  51 

village  of  Preston,  where  a  thousand  people  could  collect ; 
and  there  Bunyan  used  frequently  to  preach  to  large  con- 
gregations.     A    chimney-corner,  in    a  house  in    the  same 
wood,  is  still  looked  upon  with  veneration,  as  having  been 
the  place    of   his   refreshment.*      About    five    miles    from 
Hitchin,    was    a    famous    Puritan    preaching-place,    called 
Bendish,t  where  also  Bunyan  was  in  the  practice  of  preach- 
ing, in  an  old  malt-house;    and  the    pulpit  was  carefully 
removed,  as  an  honoured  relic,  when,  in  1787,  the  meeting 
was  transferred  to   Coleman's   Green.     Other  congregations 
in  Bedfordshire  are  believed  to  owe  their  origin  to  his  mid- 
night preaching  during  his  imprisonment,  when  he  enjoyed 
the  liberty,  by  sufferance,  of    making  secret  excursions  to 
visit  his  friends.     Reading,  in  Berkshire,  was  another  place 
which  he  frequently  visited;   and  a  tradition  has  been  pre- 
served by  the  Baptist  congregation  there,  that  he  sometimes 
went  through  that  town  dressed  like  a  carter,  with  a  long 
whip  in  his  hand,  to  avoid  detection.     The  house  in  which 
the  Baptists  met  for  worship,  stood  in  a  lane ;  and  from  the 
back  door,  they  had  a  bridge   over  a  branch  of  the  river 
Kennett,   whereby,  in   case    of  alarm,  they  might    escape. 
In  a  visit    to    that    place,  prompted    by  his    characteristic 
kindness  of  heart,  he  contracted  the   disease  which  brought 
him  to   his  grave.     The   son   of  a  gentleman  who  resided 
there,  having    fallen    under    his  father's    displeasure,  who 
threatened  to  disinherit  him,  applied  to   Mr.  Bunyan  to  act 
as  a  mediator  on  his  behalf.     He  did  so  with  good  success ; 
and   it  was  his  last  labour    of    love.      As  he  returned  to 
London  on  horseback,  he  was  overtaken  by  heavy  rains, 


*  The  following  anecdote  has  been  preserved  by  tradition.  At  a  house  near 
Preston  Castle,  about  three  miles  from  Hitchin,  the  nonconformist  ministers 
used  to  meet  for  mutual  conference.  At  one  of  these  meetings,  that  difficult 
text,  Rom.  viii.  18 — 22,  was  spoken  from.  When  it  came  to  Mr.  Bunyan's  turn 
to  speak,  he  only  said,  "  The  Scriptures  are  wiser  than  I."  Luther  confessed  that 
the  meaning  of  that  Scripture  he  could  never  make  out. 

t  It  was  a  low,  thatched  building,  running  in  two  directions.  A  large  square 
pulpit  stood  in  the  angles,  and  adjoining  it  was  a  "  high  pew,  in  which  ministers 
sat,  out  of  sight  of  informers,  and  from  which,  in  case  of  alarm,  they  could 
escape  into  an  adjacent  cave." 


52  THE  LIFE  AND   WRITINGS 

and  took  cold.  A  violent  fever  ensued;  and,  after  an  ill- 
ness of  ten  days,  he  "resigned  his  soul  into  the  hands  of 
his  most  merciful  Redeemer/'*  He  died  at  the  house  of  his 
friend  Mr.  Struddock,  (or  Stradwick,)  a  grocer,  on  Snow- 
hill,  on  the  12th  of  August,  1688,  in  the  61st  year  of  his  age; 
and  was  buried  in  his  host's  vault  at  Bunhill-fields,  where  a 
handsome  tomb  has  been  erected  to  his  memory. 

The  following  description  of  his  person  and  character  has 
been  drawn  by  his  first  biographer.  "  He  appeared  in 
countenance  to  be  of  a  stern  and  rough  temper,  but,  in  his 
conversation,  mild  and  affable ;  not  given  to  loquacity  or 
much  discourse  in  company,  unless  some  urgent  occasion 
required  it;  observing  never  to  boast  of  himself  or  his 
parts,  but  rather  to  seem  low  in  his  own  eyes,  and  submit 
himself  to  the  judgment  of  others ;  .  .  .  .  loving  to  reconcile 
differences,  and  make  friendship  with  all.  He  had  a  sharp, 
quick  eye,  accompanied  with  an  excellent  discerning  of 
persons,  being  of  good  judgment  and  quick  wit.  As  for 
his  person,  he  was  tall  of  stature,  strong-boned,  though  not 
corpulent ;  somewhat  of  a  ruddy  face,  with  sparkling  eyes ; 
wearing  his  hair  on  his  upper  lip,  after  the  old  British 
fashion;  his  hair  reddish,  but,  in  his  latter  days,  time  had 
sprinkled  it  with  grey ;  his  nose  well  set,  but  not  declining 
or  bending,  and  his  mouth  moderately  large ;  his  forehead 
somewhat  high ;  and  his  habit  always  plain  and  modest." 

Of  his  four  children,  (there  were  none  by  his  second  mar- 
riage,) three  survived  himrt  the  blind  daughter,  on  whose 

*  It  appears  that  at  the  time  of  his  death,  the  lord  mayor,  Sir  John  Shorter, 
was  one  of  his  London  flock.  A  memorandum  preserved  in  Ellis's  Correspond- 
ence thus  records  his  death,  September  6,  1688:  "Few  days  before  died  Bunian, 
his  Lordship's  teacher  or  chaplain ;  a  man  said  to  be  gifted  in  that  way,  though 
once  a  cobler." 

t  Thomas,  the  eldest  son,  was  received  into  communion  with  the  Baptist 
Church  at  Bedford,  November  6,  1673,  just  after  his  father  had  obtained  his 
liberty,  and  continued  a  member  for  forty-five  years,  preaching  occasionally  in 
the  adjacent  villages.  Katherine  Bunyan,  admitted  a  member  in  1692,  and  John 
Bunyan,  received  into  communion  June  27,  1693,  are  supposed  to  have  been 
grand-children  of  Mr.  Bunyan.  In  the  burial-ground  of  the  Bedford  meeting- 
house, is  a  stone  in  memory  of  his  grcat-grand-daughter,  Hannah  Bunyan,  who 
died  Feb,  15,  1770,  aged  76. 


OF  JOHN  BUNYAN.  53 

behalf  he  expressed  such  tender  solicitude,  died  a  few  years 
before  him.  His  wife  Elizabeth,  who  had  pleaded  his  cause 
with  so  much  energy  and  feeling  before  the  justices, "  hav- 
ing lived  to  see  him  overcome  his  labour  and  sorrow,  and 
pass  from  this  life  to  receive  the  reward  of  his  work,  long 
survived  him  not;  for,  in  1692,  she  died,  to  follow  her 
faithful  pilgrim  from  this  world  to  the  other ;  whilst  his 
works,"  quaintly  adds  the  same  biographer,  "  which  con- 
sist of  sixty  books,  remain  for  the  edifying  of  the  reader, 
and  praise  of  the  author." 

Bunyan  was  a  voluminous  writer.  Besides  the  works 
already  enumerated,  he  published  from  time  to  time  a 
number  of  theological  and  polemical  tracts ;  and  he  appears 
to  great  advantage  as  a  controversial  writer,  in  contrast 
with  his  acrimonious  and  intolerant  assailants.  He  was 
reluctantly  drawn  into  a  dispute  with  some  of  the  most 
eminent  Baptist  ministers  of  the  day,  who  attacked  him 
with  unreasonable  violence  for  maintaining  the  principle 
and  practice  of  what  is  termed  open  communion ;  that  is 
to  say,  for  admitting  persons  of  other  denominations  to 
communion  at  the  Lord's  Table,  on  the  principle,  that 
"differences  of  judgment  about  water  baptism"  are  "no 
bar  to  communion."  In  his  tracts  upon  this  litigated 
point,  he  discovers  an  enlightened  tolerance  and  a  catho- 
licity of  feeling,  not  only  far  removed  from  the  narrow 
views  and  bigoted  prejudices  of  his  brethren,  but  far  in 
advance  of  the  spirit  of  his  age.  The  Holy  War,  published 
also  in  his  life-time,  (apparently  before  the  second  part  of 
the  Pilgrim's  Progress,)  would  of  itself  have  immortalized 
its  author,  had  he  produced  nothing  else.  Shortly  after 
his  decease,  his  widow  put  forth  an  advertisement,  stating 
her  inability  to  print  the  writings  which  he  left  unpub- 
lished, some  of  them  prepared  for  the  press.  Four  years, 
however,  elapsed  before,  in  1692,  his  collected  works, 
including  several  posthumous  writings,  were  published  in 
one  volume  folio,  edited  by  Ebenezer  Chandler,  who  suc- 
ceeded him  as  pastor  of  the  Bedford  congregation,  and 
John  Wilson,  the  first  pastor  of  the  Baptist  flock  at 


54  THE  LIFE  AND   WRITINGS 

Hitchin.  But  this  volume  did  not  comprise  the  whole  of 
his  works.  In  1735-6,  another  edition  appeared  in  two 
vols.  folio,  edited  by  Rev.  Samuel  Wilson  of  Prescot-street 
meeting,  grandson  to  the  above  John  Wilson.  For  a 
reprint  of  this,  the  Rev.  George  Whitfield  furnished  a 
recommendatory  preface.  A  later  edition  has  been  pub- 
lished in  6  vols.  8vo. ;  and  an  edition  of  his  "  Select  Works" 
was  printed  in  1808.  The  Third  Part  of  the  Pilgrim's 
Progress,  which  appeared  after  his  death,  and  is  included 
in  many  editions  of  his  incomparable  work,  is  not  genuine, 
and  bears  the  indubitable  marks  of  an  inferior  imitator. 

It  is  impossible  to  form  even  a  conjecture  as  to  the 
number  of  editions  through  which  the  Pilgrim's  Pro- 
gress has  passed.  Dr.  Southey  thinks  it  probable  that  no 
other  book  in  the  English  language  has  obtained  so  con- 
stant and  so  wide  a  sale.  The  prints  which  have  been 
engraved  to  illustrate  it,  would  form  a  curious  and  exten- 
sive collection,  exhibiting  every  variety,  from  the  worst 
specimens,  both  in  wood  and  copper,  up  to  the  vignettes 
from  Harvey's  spirited  designs,  and  the  copper-plates  from 
Martin,  which  adorn  the  elegant  edition  to  which  is  pre- 
fixed Dr.  Southey 's  Life  of  the  Author,  and  the  exquisite 
series  of  Illustrations  by  Melville,  now  presented  to  the 
admirers  of  the  Prince  of  Dreamers.  A  list  of  the  several 
languages  into  which  the  Pilgrim's  Progress  has  been 
translated,  would  be  not  less  curious.  "Bunyan,"  remarks 
Dr.  Southey,  "could  little  have  supposed  that  his  book 
would  ever  be  adapted  for  sale  among  the  Romanists. 
WThether  this  was  done  in  the  earliest  French  translation, 
I  do  not  know ;  but  in  the  second  there  is  no  Giant  Pope.  .  .  . 
The  First  Part,  under  the  title  of  '  Le  Pelerinage  (Tun 
nomme  Chretien?  forms  one  of  the  volumes  of  the  'Petite 
Bibliotheque  du  CatholiqueJ  and  bears  in  the  title-page  a 
glorified  head  of  the  Virgin !  A  Portuguese  translation  of 
the  First  Part  also,  and  in  like  manner  cut  down  to  the 
opinions  of  the  public  for  which  it  was  designed,  was 
published  in  1782.  Indeed,  I  believe  there  is  no  European 
language  into  which  the  Pilgrim's  Progress  has  not  been 


OF  JOHN  BUNYAN.  55 

translated."  The  idiom  of  the  work,  however,  is  so  purely 
and  peculiarly  English,  that  it  must  be  next  to  impossible 
to  preserve  its  genuine  character  in  a  foreign  dress.  "The 
fervour  of  the  Poet's  soul,"  remarks  the  American  Critic 
before  cited,  (nor  is  the  descriptive  appellation  a  misnomer,) 
"acting  through  the  medium  of  such  a  language  as  he 
learned  from  our  common  translation  of  the  Scriptures, 
has  produced  some  of  the  most  admirable  specimens  in 
existence  of  the  manly  power  and  familiar  beauty  of  the 
English  tongue !"  Pages  might  be  occupied  with  the 
encomiums  with  which  poets  and  critics  have  of  late 
delighted  to  honour  this  once  obscure  and  despised  religious 
writer.  Scott,  Byron,  and  Wordsworth,  besides  Southey 
and  Montgomery,  have  re-echoed  the  tribute  of  admiration 
and  affectionate  sympathy,  which  Cowper  was  the  first  that 
ventured  to  offer  to  his  memory,  suppressing  the  as  yet 
uncanonized  name. 


"  I  name  thee  not, 

Yet  e'en  in  transitory  life's  late  day, 
That  mingles  all  my  brown  with  sober  grey, 
Revere  the  man  whose  PILGRIM  marks  the  road, 
And  guides  the  PROGRESS  of  the  soul  to  God." 


THE 

PILGRIM'S    PROGRESS. 

FROM 

THIS  WORLD  TO  THAT  WHICH  IS  TO  COME. 

DELIVERED   UNDER   THE    SIMILITUDE   OF   A    DREAM. 

PART    I. 

WHEREIN  ARE  DISCOVERED  THE  MANNER  OF  HIS  SETTING  OUT  ; 
HIS  DANGEROUS  JOURNEY;  AND  SAFE  ARRIVAL  AT  THE 
DESIRED  COUNTRY. 

"  I  have  used  similitudes,"  Hos.  xii.  10. 


H 


THE 

AUTHOR'S    APOLOGY 

FOR    HIS    BOOK. 


WHEN  at  the  first  I  took  my  pen  in  hand, 
Thus  for  to  write,  I  did  not  understand 
That  I  at  all  should  make  a  little  book 
In  such  a  mode  :  nay,  I  had  undertook 
To  make  another ;  which  when  almost  done, 
Before  I  was  aware,  I  this  begun. 

And  thus  it  was :   I,  writing  of  the  way 
And  race  of  saints  in  this  our  gospel-day, 
Fell  suddenly  into  an  allegory 
About  their  journey,  and  the  way  to  glory, 
In  more  than  twenty  things,  which  I  set  down  : 
This  done,  I  twenty  more  had  in  my  crown ; 
And  they  again  began  to  multiply, 
Like  sparks  that  from  the  coals  of  fire  do  fly. 
Nay  then,  thought  I,  if  that  you  breed  so  fast, 
I'll  put  you  by  yourselves,  lest  you  at  last 
Should  prove  ad  infinitum,  and  eat  out 
The  book  that  I  already  am  about. 

Well,  so  I  did ;  but  yet  I  did  not  think 
To  show  to  all  the  world  my  pen  and  ink 
In  such  a  mode ;  I  only  thought  to  make 
I  knew  not  what ;  nor  did  I  undertake 


59 


60  THE   AUTHOR'S  APOLOGY. 

Thereby  to  please  my  neighbour ;  no;  not  I ; 
I  did  it  mine  own  self  to  gratify. 

Neither  did  I  but  vacant  seasons  spend 
In  this  my  scribble ;  nor  did  I  intend 
But  to  divert  myself,  in  doing  this, 
From  \vorser  thoughts  which  make  me  do  amiss. 

Thus  I  set  pen  to  paper  with  delight, 
And  quickly  had  my  thoughts  in  black  and  white. 
For  having  now  my  method  by  the  end, 
Still  as  I  pulled,  it  came ;  and  so  I  penned 
It  down ;  until  at  last  it  came  to  be, 
For  length  and  breadth,  the  bigness  which  you  see. 

Well,  when  I  had  thus  put  my  ends  together, 
I  showed  them  others,  that  I  might  see  whether 
They  would  condemn  them,  or  them  justify ; 
And  some  said,  Let  them  live ;  some,  Let  them  die  ; 
Some  said,  John,  print  it ;  others  said,  Not  so  : 
Some  said,  It  might  do  good ;  others  said,  No. 

Now  was  I  in  a  strait,  and  did  not  see 
Which  was  the  best  thing  to  be  done  by  me : 
At  last  I  thought,  Since  you  are  thus  divided, 
I  print  it  will ;  and  so  the  case  decided. 

For,  thought  I,  some  I  see  would  have  it  done, 
Though  others  in  that  channel  do  not  run : 
To  prove,  then,  who  advised  for  the  best, 
Thus  I  thought  fit  to  put  it  to  the  test. 

I  further  thought,  if  now  I  did  deny 
Those  that  would  have  it  thus  to  gratify, 
I  did  not  know  but  hinder  them  I  might 
Of  that  which  would  to  them  be  great  delight : 
For  those  which  were  not  for  its  coming  forth, 
I  said  to  them,  Offend  you  I  am  loath  ; 


THE  AUTHOR'S  APOLOGY.  61 

Yet,  since  your  brethren  pleased  with  it  be, 
Forbear  to  judge,  till  you  do  further  see. 

If  that  thou  wilt  not  read,  let  it  alone ; 
Some  love  the  meat,  some  love  to  pick  the  bone  ; 
Yea,  that  I  might  them  better  palliate, 
I  did  too  with  them  thus  expostulate : 

May  I  not  write  in  such  a  style  as  this  ? 
In  such  a  method  too,  and  yet  not  miss 
My  end,  thy  good  ?     Why  may  it  not  be  done  ? 
Dark  clouds  bring  waters,  when  the  bright  bring  none. 
Yea,  dark  or  bright,  if  they  their  silver  drops 
Cause  to  descend,  the  earth,  by  yielding  crops, 
Gives  praise  to  both,  and  carpeth  not  at  either, 
But  treasures  up  the  fruit  they  yield  together ; 
Yea,  so  commixes  both,  that  in  their  fruit 
None  can  distinguish  this  from  that ;  they  suit 
Her  well  when  hungry  ;  but,  if  she  be  full, 
She  spews  out  both,  and  makes  their  blessing  null. 

You  see  the  ways  the  fisherman  doth  take 
To  catch  the  fish ;  what  engines  doth  he  make  ! 
Behold !  how  he  engageth  all  his  wits ; 
Also  his  snares,  lines,  angles,  hooks,  and  nets ; 
Yet  fish  there  be,  that  neither  hook  nor  line, 
Nor  snare,  nor  net,  nor  engine,  can  make  thine  ; 
They  must  be  groped  for,  and  be  tickled  too, 
Or  they  will  not  be  catched,  whatever  you  do. 
How  does  the  fowler  seek  to  catch  his  game  ? 
By  divers  means,  all  which  one  cannot  name : 
His  guns,  his  nets,  his  lime-twigs,  light,  and  bell : 
He  creeps,  he  goes,  he  stands ;  yea,  who  can  tell 
Of  all  his  postures  ?     Yet  there's  none  of  these 
Will  make  him  master  of  what  fowls  he  please. 


62  THE   AUTHOR'S  APOLOGY. 

Yea,  he  must  pipe  and  whistle  to  catch  this, 
Yet,  if  he  does  so,  that  bird  he  will  miss. 

If  that  a  pearl  may  in  a  toad's  head  dwell, 
And  may  be  found  too  in  an  oyster  shell : 
If  things  that  promise  nothing  do  contain 
What  better  is  than  gold,  who  will  disdain, 
That  have  an  inkling  of  it,  there  to  look, 
That  they  may  find  it  ?     Now,  my  little  book 
(Though  void  of  all  these  paintings,  that  may  make 
It  with  this  or  the  other  man  to  take) 
Is  not  without  those  things  that  do  excel 
What  do  in  brave  but  empty  notions  dwell. 

Well,  yet  I  am  not  fully  satisfied 
That  this  your  book  will  stand,  when  soundly  tried. 

Why,  what's  the  matter  ?  It  is  dark  !  What  though  ? 
But  it  is  feigned.     What  of  that  ?     I  trow 
Some  men,  by  feigned  words,  as  dark  as  mine, 
Make  truth  to  spangle,  and  its  rays  to  shine  ! 
But  they  want  solidness.     Speak,  man,  thy  mind  ! 
They  drown  the  weak ;  metaphors  make  us  blind. 

Solidity,  indeed,  becomes  the  pen 
Of  him  that  writeth  things  divine  to  men : 
But  must  I  needs  want  solidness,  because 
By  metaphors  I  speak  ?     Were  not  God's  laws, 
His  gospel  laws,  in  olden  time  held  forth 
By  shadows,  types,  and  metaphors  ?     Yet  loath 
Will  any  sober  man  be  to  find  fault 
With  them,  lest  he  be  found  for  to  assault 
The  Highest  Wisdom  !     No,  he  rather  stoops, 
And  seeks  to  find  out  what  by  pins  and  loops, 
By  calves  and  sheep,  by  heifers  and  by  rams, 
By  birds  and  herbs,  and  by  the  blood  of  lambs, 


THE   AUTHOR'S   APOLOGY.  63 

God  speaketh  to  him ;  and  happy  is  he 

That  finds  the  light  and  grace  that  in  them  be. 

Be  not  too  forward,  therefore,  to  conclude 
That  I  want  solidness,  that  I  am  rude  : 
All  things  solid  in  show,  not  solid  be ; 
All  things  in  parable  despise  not  we, 
Lest  things  most  hurtful  lightly  we  receive, 
And  things  that  good  are,  of  our  souls  bereave. 
My  dRTJj^prjrL  rlmifly  w^Hfi,  th^y  do  bnt.  hold 
^Eejruth.  as  cabinets  enclose  the  gold. 

The  prophets  used  much  by  metaphors 
To  set  forth  truth ;  yea,  whoso  considers 
Christ,  his  apostles  too,  shall  plainly  see 
That  truths  to  this  day  in  such  mantles  be. 

Am  I  afraid  to  say,  that  holy  writ, 
Which  for  its  style  and  phrase  puts  down  all  wit, 
Is  every  where  so  full  of  all  these  things, 
(Dark  figures,  allegories,)  yet  there  springs 
From  that  same  book,  that  lustre,  and  those  rays 
Of  light,  that  turn  our  darkest  nights  to  days. 

Come,  let  my  carper  to  his  life  now  look, 
And  find  there  darker  lines  than  in  my  book 
He  findeth  any  ;  yea,  and  let  him  know, 
That  in  his  best  things  there  are  worse  lines  too. 

May  we  but  stand  before  impartial  men, 
To  his  poor  one  I  dare  adventure  ten, 
That  they  will  take  my  meaning  in  these  lines 
Far  better  than  his  lies  in  silver  shrines. 
Come,  truth,  although  in  swaddling-clouts  I  find, 
Informs  the  judgment,  rectifies  the  mind ; 
Pleases  the  understanding,  makes  the  will 
Submit ;  the  memory  too  it  doth  fill 


64  THE  AUTHOR'S  APOLOGY. 

With  what  doth  our  imagination  please  ; 
Likewise  it  tends  our  troubles  to  appease. 

Sound  words,  I  know,  Timothy  is  to  use, 
And  old  wives'  fables  he  is  to  refuse ; 
But  yet  grave  Paul  him  nowhere  did  forbid 
The  use  of  parables,  in  which  lay  hid 
That  gold,  those  pearls,  and  precious  stones,  that  were 
Worth  digging  for,  and  that  with  greatest  care. 

Let  me  add  one  word  more :  0  man  of  God, 
Art  thou  offended  ?  Dost  thou  wish  I  had 
Put  forth  my  matter  in  another  dress  ? 
Or  that  I  had  in  things  been  more  express  ? 
To  those  that  are  my  betters,  as  is  fit, 
Three  things  let  me  propound,  then  I  submit : 

1.  I  find  not  that  I  am  denied  the  use 
Of  this  my  method,  so  I  no  abuse 

Put  on  the  words,  things,  readers,  or  be  rude 
In  handling  figure  or  similitude, 
In  application ;  but  all  that  I  may 
Seek  the  advance  of  truth,  this  or  that  way 
Denied,  did  I  say  ?  Nay,  I  have  leave, 
(Examples  too,  and  that  from  them  that  have 
God  better  pleased,  by  their  words  or  ways, 
Than  any  man  that  breatheth  now-a-days,) 
Thus  to  express  my  mind,  thus  to  declare 
Things  unto  thee  that  excellentest  are. 

2.  I  find  that  men  as  high  as  trees  will  write 
Dialogue-wise ;  yet  no  man  doth  them  slight 
For  writing  so  :  indeed,  if  they  abuse 
Truth,  cursed  be  they,  and  the  craft  they  use 
To  that  intent ;  but  yet  let  truth  be  free 

To  make  her  sallies  upon  thee  and  me, 


THE   AUTHOR'S   APOLOGY.  65 

Which  way  it  pleases  God  ;  for  who  knows  how, 
Better  than  He  that  taught  us  first  to  plough, 
To  guide  our  minds  and  pens  for  his  design  ? 
And  He  makes  base  things  usher  in  divine. 

3.  I  find  that  holy  writ,  in  many  places, 
Hath  semblance  with  this  method,  where  the  cases 
Do  call  for  one  thing  to  set  forth  another  : 
Use  it  I  may  then,  and  yet  nothing  smother 
Truth's  golden  beams  :  nay,  by  this  method  may 
Make  it  cast  forth  its  rays  as  light  as  day. 

And  now,  before  I  do  put  up  my  pen, 
I'll  show  the  profit  of  my  book  ;  and  then 
Commit  both  me  and  it  unto  that  hand 
That  pulls  the  strong  down,  and  makes  weak  ones  stand. 

This  book  it  chalketh  out  before  thine  eyes 
The  man  that  seeks  the  everlasting  prize  : 
It  shows  you  whence  he  comes,  whither  he  goes  ; 
What  he  leaves  undone  ;  also  what  he  does  : 
It  also  shows  you  how  he  runs  and  runs, 
Till  he  unto  the  Gate  of  Glory  comes. 

It  shows  too  who  set  out  for  life  amain, 
As  if  the  lasting  crown  they  would  obtain. 
Here  also  you  may  see  the  reason  why 
They  lose  their  labour,  and  like  fools  do  die. 

This  book  will  make  a  traveller  of  thee, 
If  by  its  counsel  thou  wilt  ruled  be  ; 
It  will  direct  thee  to  the  Holy  Land, 
If  thou  wilt  its  direction  understand ; 
Yea,  it  will  make  the  slothful  active  be  ; 
The  blind  also  delightful  things  to  see. 

Art  thou  for  something  rare  and  profitable  ? 
Or  wouldst  thou  see  a  truth  within  a  fable  ? 
I 


66  THE  AUTHOR'S  APOLOGY. 

Art  thou  forgetful  ?  Wouldest  thou  remember 
From  New-year's  day  to  the  last  of  December  ? 
Then  read  my  fancies ;  they  will  stick  like  burs, 
And  may  be  to  the  helpless,  comforters. 

This  book  is  writ  in  such  a  dialect 
As  may  the  minds  of  listless  men  affect  : 
It  seems  a  novelty,  and  yet  contains 
Nothing  but  sound  and  honest  gospel  strains. 

Wouldst  thou  divert  thyself  from  melancholy  ? 
Wouldst  thou  be  pleasant,  yet  be  far  from  folly  ? 
Wouldst  thou  read  riddles  and  their  explanation  ? 
Or  else  be  drowned  in  thy  contemplation  ? 
Dost  thou  love  picking  meat  *  •  Or  wouldst  thou  see 
A  man  i'  the  clouds,  and  hear  him  speak  to  thee  ? 
Wouldst  thou  be  in  a  dream,  and  yet  not  sleep  ? 
Or  wouldst  thou  in  a  moment  laugh  and  weep  ? 
Wouldest  thou  lose  thyself  and  catch  no  harm, 
And  find  thyself  again  without  a  charm  ? 
Wouldst  read  thyself,  and  read  thou  knowst  not  what, 
And  yet  know  whether  thou  art  blest  or  not, 
By  reading  the  same  lines  ?  0  then  come  hither  ! 
And  lay  my  book,  thy  head,  and  heart  together. 

JOHN  BUNYAN. 


THE 


PILGRIM'S    PROGRESS 


PART    I. 


I  walked  through  the  wilderness 
of  this  world,  I  lighted  on  a  certain 
place  where  was  a  den,*  and  THE  JAIL. 
laid  me  down  in  that  place  to  sleep ; 
and  as  I  slept,  I  dreamed  a  dream.     I  dreamed,  and, 

*  Mr.  Bunyan  was  confined,  at  different  times,  about  twelve  years  in 
Bedford  jail,  for  exercising  his  ministry  contrary  to  the  statutes  then  in 
force.  This  was  *  the  den,  in  which  he  slept  and  dreamed  :'  here  he  penned 
this  instructive  allegory,  and  many  other  useful  works,  which  evince  that 
he  was  neither  soured  nor  disheartened  by  persecution.  The  Christian, 
who  understands  what  usage  he  ought  to  expect  in  this  evil  world,  com- 
paring our  present  measure  of  religious  liberty  with  the  rigours  of  that 
age,  will  see  abundant  cause  for  gratitude ;  but  they,  who  are  disposed  to 
complain,  can  never  be  at  a  loss  for  topics,  while  so  much  is  amiss  among 
all  ranks  and  orders  of  men,  and  in  the  conduct  of  every  individual. 

67 


68  THE  PILGRIM'S  PROGRESS. 

behold,  I  saw*  a  man  clothed  with  rags  standing  in  a 
certain  place,  with  his  face  from  his  own  house,  a  book 
in  his  hand,  and  a  great  burden  upon  his  back.a  I 
looked,  and  saw  him  open  the  book,  and  read  therein ; 
and,  as  he  read,  he  wept  and  trembled ;  and,  not  being 

a  Isaiah  Ixiv.  5.    Luke  xiv.  33.    Psalm  xxxviii.  4.    Hab.  ii.  2. 

*  The  allegory  opens  with  a  description  of  the  principal  character  to 
which  it  relates.  The  view,  which  the  author  in  his  dream  had  of  him,  as 
'clothed  in  rags,'  implies  that  all  men  are  sinners,  in  their  dispositions, 
affections  and  conduct ;  that  their  supposed  virtues  are  radically  defective, 
and  worthless  in  the  sight  of  God ;  that  the  pilgrim  has  discovered  this  in 
his  own  case,  so  that  he  perceives  his  own  righteousnesses  to  be  insufficient 
for  justification,  even  as  sordid  rags  would  be  unsuitable  raiment  for  those 
who  stand  before  kings.  His  '  face  turned  from  his  own  house'  represents 
the  sinner  convinced  that  it  is  absolutely  necessary  to  subordinate  all  other 
concerns  to  the  care  of  his  immortal  soul,  and  to  renounce  every  thing 
which  interferes  with  that  grand  object :  this  makes  him  lose  his  former 
relish  for  the  pleasures  of  sin,  and  even  for  the  most  lawful  temporal  satis- 
factions, while  he  trembles  at  the  thought  of  impending  destruction.  (Heb. 
xi.  8.  24 — 27.)  '  The  book  in  his  hand,'  &c.  instructs  us,  that  sinners  dis- 
cover their  real  state  and  character,  by  reading  and  believing  the  Scrip- 
tures ;  that  their  first  attention  is  often  directed  to  the  denunciations  of  the 
wrath  to  come  contained  in  them,  and  that  such  persons  cannXt  but  con- 
tinue to  search  the  word  of  God,  though  their  igrief  and  alarm  benncreased 
by  every  perusal.  The  *  burden  upon  his  back'  represents  that  distressing 
sense  of  guilt,  and  fear  of  wrath,  which  deeply  convinced  sinners  cannot 
shake  off;  *  the  remembrance  of  their  sins  is  grievous  to  them,  the  burden 
of  them  is  intolerable :'  their  consciences  are  oppressed  with  guilt,  even  on 
account  of  those  actions  in  which  their  neighbours  perceive  no  harm ;  their 
hearts  tremble  at  the  prospect  of  dangers  of  which  others  have  no  appre- 
hension ;  and  they  see  an  absolute  necessity  of  escaping  from  a  situation  in 
which  others  live  most  securely :  for  true  faith,  from  the  very  first,  '  sees 
things  that  are  invisible.'  In  one  way  or  other,  therefore,  they  soon  mani- 
fest the  earnestness  of  their  minds,  in  inquiring  '  what  they  must  do  to  be 
saved.'  The  circumstances  of  these  humiliating  convictions  exceedingly 
vary;  but  the  life  of  faith  and  grace  always  begins  with  them:  and  they, 
who  are  wholly  strangers  to  this  experience,  are  Christians  only  in  name 
and  form: — 

'He  knows  no  hope,  who  never  knew  a  fear.' 

Cowper. 


THE  PILGRIM'S  PROGRESS.  69 

able  longer  to  contain,  he  brake  out  with  a  lamentable 
cry,  saying,  "  What  shall  I  do  !"b 

In  this  plight,*  therefore,  he  went  home,  and  restrained 
himself  as  long  as  he  could,  that  his  wife  and  children 
should  not  perceive  his  distress ;  but  he  could  not  be 
silent  long,  because  that  his  trouble  increased.  Where- 
fore, at  length,  he  brake  his  mind  to  his  wife  and  child- 

b  Acts  ii.  37. 

*  The  contempt  or  indignation,  which  worldly  people  express  towards 
those  who  are  distressed  in  conscience,  commonly  induces  them  to  conceal 
their  inquietude  as  long  as  they  can,  even  from  their  relatives ;  but  this 
soon  becomes  impracticable.  Natural  affection  also,  connected  with  a  view 
of  the  extreme  danger  to  which  a  man  sees  the  objects  of  his  most  tender 
attachments  exposed,  but  of  which  they  have  no  apprehensions,  will  extort 
such  earnest  representations,  warnings,  and  entreaties,  as  are  here  ex- 
pressed. The  city  of  Destruction  (as  it  is  afterwards  called)  signifies  this 
present  evil  world,  as  doomed  to  the  flames ;  or  the  condition  of  careless 
sinners,  immersed  in  secular  pursuits  and  pleasures,  neglecting  eternal 
things,  and  exposed  to  the  unquenchable  fire  of  hell,  '  at  the  day  of  judg- 
ment and  perdition  of  ungodly  men.'  They  who  are  ignorant  of  the 
Scriptures,  and  unaccustomed  to  compare  their  own  conduct  with  the 
Divine  law,  will  be  amazed  at  such  discourse ;  and,  instead  of  duly  re- 
garding the  warnings  given  them,  will  commonly  ascribe  them  to  enthu- 
siasm or  insanity ;  and  as  prophets,  apostles,  and  the  Son  of  God  himselfj 
were  looked  upon  in  this  light  by  their  contemporaries,  we  may  be  sure 
that  no  prudence,  excellence,  or  benevolence,  can  exempt  the  consistent 
believer  from  the  trial.  Near  relations  will  generally  be  the  first  to  form 
this  opinion  of  his  case ;  and  will  devise  various  expedients  to  quiet  his 
mind :  diversions,  company,  feastings,  absence  from  serious  friends  or  books, 
will  be  prescribed :  and  by  these  means  a  false  peace  often  succeeds  a  tran- 
sient alarm.  But  when  a  genuine  humiliating  discovery  of  the  evil  and 
desert  of  sin  has  been  made  to  the  soul,  such  expedients  will  not  alleviate, 
but  increase,  the  anguish ;  and  will  be  followed  by  still  greater  earnest- 
ness about  a  man's  own  salvation,  and  that  of  others.  This  commonly 
strengthens  prejudice,  and  induces  obduracy :  and  contemptuous  pity  gives 
place  to  resentment,  ill  usage,  derision,  or  neglect.  The  disconsolate  be- 
liever will  then  be  driven  into  retirement,  and  relieve  his  burdened  mind 
by  reading  the  Scriptures,  and  meditating  on  his  doleful  case,  with  com- 
passionate prayers  for  his  despisers :  and  thus  he  sows  in  tears  that  seed 
from  which  the  harvest  of  his  future  joy  will  surely  be  produced. 


70  THE  PILGRIM'S  PROGRESS. 

ren ;  and  thus  he  began  to  talk  to  them :  O  my  dear 
wife,  said  he,  and  you  the  children  of  my  bowels,  I,  your 
dear  friend,  am  in  myself  undone  by  reason  of  a  burden 
that  lieth  hard  upon  me;  moreover,  I  am  certainly 
THIS  WORLD.  informed  that  this  our  city  will  be  burnt  with 
fire  from  heaven ;  in  which  fearful  overthrow,  both  my- 
self, with  thee  my  wife,  and  you  my  sweet  babes,  shall 
HE  KNOWS  NO  miserably  come  to  ruin,  except  (the  which 

WAY   OF    ESCAPE  *  ^ 

AS  YET.  yet  i  see  not)  some  way  of  escape  can  be 

found,  whereby  we  may  be  delivered.  At  this  his  rela- 
tions were  sore  amazed ;  not  for  that  they  believed  that 
what  he  had  said  to  them  was  true,  but  because  they 
thought  that  some  frenzy  distemper  had  got  into  his 
head.  Therefore,  it  drawing  towards  night,  and  they 
hoping  that  sleep  might  settle  his  brains,  with  all  haste 
they  got  him  to  bed.  But  the  night  was  as  trouble- 
some to  him  as  the  day ;  wherefore,  instead  of  sleeping, 
he  spent  it  in  sighs  and  tears.  So  when  the  morning 
was  come,  they  would  know  how  he  did.  He  told  them, 
Worse  and  worse.  He  also  set  to  talking  to  them 
again;  but  they  began  to  be  hardened.  They  also 
CARNAL  PHY-  thought  to  drive  away  his  distemper  by 

SIC    FOR   A   SICK 

SOUL-  harsh  and  surly  carriage  to  him:    some- 

times they  would  deride,  sometimes  they  would  chide, 
and  sometimes  they  would  quite  neglect  him.  Where- 
fore he  began  to  retire  himself  to  his  chamber,  to  pray 
for  and  pity  them,  and  also  to  condole  his  own  misery. 
He  would  also  walk  solitarily  in  the  fields,  sometimes 
reading,  and  sometimes  praying:  and  thus  for  some 
days  he  spent  his  time. 

Now  I  saw,*  upon  a  time,  when  he  was  walking  in 


*  The  Scriptures  are  indeed  sufficient  to  make  us  wise  unto  salvation,  as 
well  as  to  shew  us  our  guilt  and  danger ;  yet  the  Lord  commonly  uses  the 


THE  PILGRIM'S  PROGRESS.  71 

the  fields,  that  he  was  (as  he  was  wont)  reading  in  his 
book,  and  greatly  distressed  in  his  mind;  and  as  he 
read,  he  burst  out,  as  he  had  done  before,  crying, 
"  What  shall  I  do  to  be  saved?"6 

I  saw  also  that  he  looked  this  way,  and  that  way,  as 
if  he  would  run ;  yet  he  stood  still,  because  (as  I  per- 
ceived) he  could  not  tell  which  way  to  go.  I  looked 
then,  and  saw  a  man  named  Evangelist  coming  to  him, 
and  he  asked,  Wherefore  dost  thou  cry  ? 

He  answered,  Sir,  I  perceive,  by  the  book  in  my 
hand,  that  I  am  condemned  to  die,  and  after  that  to 
come  to  judgment ;  and  I  find  that  I  am  not  willing  to 
do  the  first,  nor  able  to  do  the  second.d 

Then  said  Evangelist,  Why  not  willing  to  die,  since 
this  life  is  attended  with  so  many  evils?  The  man 
answered,  Because  I  fear  that  this  burden  that  is  upon 
my  back  will  sink  me  lower  than  the  grave,  and  I  shall 
fall  into  Tophet.6  And,  sir,  if  I  be  not  fit  to  go  to 
prison,  I  am  not  fit  to  go  to  judgment,  and  from  thence 
to  execution :  and  the  thoughts  of  these  things  make 
me  cry. 

Then  said  Evangelist,*  If  this  be  thy  condition,  why 

c  Acts  xvi.  30,  31.        d  Heb.  ix.  27.    Job  xvi.  21,  22.    Ezek.  xxii.  14.        e  Isa.  xxx.  33. 

ministry  of  his  servants  to  direct,  into  the  way  of  peace,  even  those  who 
have  previously  discovered  their  lost  condition.  Though  convinced  of  the 
necessity  of  escaping  from  impending  ruin,  they  hesitate,  not  knowing  what 
to  do,  till  Providence  brings  them  acquainted  with  some  faithful  preacher 
of  the  Gospel,  whose  instructions  afford  an  explicit  answer  to  their  secret 
inquiries  after  the  way  of  salvation. 

*  The  able  minister  of  Christ  will  deem  it  necessary  to  enforce  the 
warning,  '  flee  from  the  wrath  to  come,'  even  upon  those  who  are  alarmed 
about  their  souls ;  because  this  is  the  proper  way  of  exciting  them  to  dili- 
gence and  decision,  and  of  preserving  them  from  procrastination.  They, 
therefore,  who  would  persuade  sucli  persons,  that  their  fears  are  groundless, 
their  guilt  far  less  than  they  suppose,  and  their  danger  imaginary,  use  the 


72  THE  PILGRIM'S  PROGRESS. 


CONVICTION  OF   standest  thou  still?   He  answered, Because 

THE     NECESSITY 

I  know  not  whither  to  go.  Then  he  gave 
him  a  parchment  roll ;  and  there  was  written  within, 
"  Flee  from  the  wrath  to  come."f 

The  man  therefore  read  it,  and  looking  upon  Evan- 
gelist very  carefully,  said,  Whither  must  I  flee  ?*  Then 
said  Evangelist,  pointing  with  his  finger  over  a  very 
wide  field.  Do  you  see  yonder  wicket-gate  ?g  The  man 

CHRIST,  AND  said,  No.  Then  said  the  other,  Do  you  see 
HIM,  CANNOT  BE  yonder  shining  light?11  He  said,  I  think  I 

FOUND    WITHOUT 

do.  Then  said  Evangelist,  Keep  that  light 
in  your  eye,  and  go  up  directly  thereto,  so  shalt  thou 
see  the  gate ;  at  which,  when  thou  knockest,  it  shall  be 
told  thee  what  thou  shalt  do.  So  I  saw  in  my  dream, 

f  Matt.  iii.  7.  g  Matt.  vii.  13,  14.  h  Psalm  cxix.  105.    2  Pet.  i.  19. 

most  effectual  means  of  soothing  them  into  a  fatal  security.  Nor  can  any 
discoveries  of  heinous  guilt  or  helpless  ruin  in  themselves  produce  despond- 
ency, provided  the  salvation  of  the  Gospel  be  fully  exhibited,  and  proposed 
to  them. 

*  The  awakened  sinner  may  be  incapable  for  a  time  of  perceiving  the 
way  of  salvation  by  faith  in  Christ ;  for  divine  illumination  is  often  very 
gradual.  Thus,  though  the  pilgrim  could  not  see  the  gate,  when  Evangelist 
pointed  it  out  to  him,  he  thought  he  could  discern  the  shining  light.  Up- 
right inquirers  attend  to  the  general  instructions  and  encouragements  of 
Scripture,  and  the  declarations  of  the  pardoning  mercy  of  God  ;  which  by 
degrees  lead  them  to  the  knowledge  of  Christ,  and  to  faith  in  him :  for,  as 
our  author  says  in  a  marginal  note,  '  Christ,  and  the  way  to  him,  cannot  be 
found  without  the  word.'  Thus  instructed,  the  pilgrim  *  began  to  run ;'  for 
no  persuasions  or  considerations  can  induce  the  man,  who  is  duly  in  earnest 
about  salvation,  to  neglect  those  things  which  he  knows  to  be  his  present 
duty :  but  it  must  be  expected  that  carnal  relations  will  oppose  this,  espe- 
cially as  it  appears  to  them  destructive  of  all  their  prospects  of  worldly 
advantage.  The  following  lines  are  here  subjoined  to  a  very  rude  en- 
graving:— 

'  Christian  no  sooner  leaves  the  world,  but  meets 

Evangelist,  who  lovingly  him  greets 

With  tidings  of  another ;  and  doth  shew 

Him  how  to  mount  to  that,  from  this  below. 


FLY  FROM  THE 
WRATH  TO  COME 
ARE  A  GAZING- 
STOCK  TO  THE 


THE  PILGRIM'S  PROGRESS.  73 

that  the  man  began  to  run.  Now  he  had  not  run  far 
from  his  own  door,  when  his  wife  and  children  per- 
ceiving it,  began  to  cry  after  him  to  return ;'  but  the 
man  put  his  fingers  in  his  ears,  and  ran  on,  crying, 
'Life!  life!  eternal  life!'  So  he  looked  not  behind 
him,k  but  fled  towards  the  middle  of  the  plain. 

The  neighbours*  also  came  out  to  see  him  run :  and, 
as  he  ran,  some  mocked,  others  threatened,  and  some 
cried  after  him  to  return ;  and  among  those 
that  did  so,  there  were  two  that  were  re- 
solved to  fetch  him  back  by  force.  The  name 
of  the  one  was  Obstinate,  and  the  name  of  the  other 
Pliable.  Now  by  this  time  the  man  was  got  a  good 

i  Luke  xiv.  26.  k  Gen.  xix.  17. 

*  The  attention  of  numbers  is  in  general  excited  when  one  of  their 
companions  in  sin  and  vanity  engages  in  religion  and  forsakes  the  party. 
He  soon  becomes  the  topic  of  conversation  among  them :  their  minds  are 
variously  affected  ;  some  ridicule,  others  rail,  threaten,  attempt  force,  or 
employ  artifice,  to  withdraw  him  from  his  purpose ;  according  to  their  dif- 
ferent dispositions,  situations,  or  relations  to  him.  Most  of  them,  however, 
soon  desist,  and  leave  him  to  his  choice.  But  two  characters  are  not  so 
easily  shaken  off;  these  our  author  has  named  Obstinate  and  Pliable,  to 
denote  their  opposite  propensities.  The  former,  through  a  resolute  pride 
and  stoutness  of  heart,  persists  in  attempting  to  bring  back  the  new  con- 
vert to  his  worldly  pursuits ;  the  latter,  from  a  natural  easiness  of  temper 
and  susceptibility  of  impression,  is  pliant  to  persuasion,  and  readily  con- 
sents to  make  a  profession  of  religion. 

The  subsequent  dialogue  admirably  illustrates  the  characters  of  the 
speakers.  Christian  (for  so  he  is  henceforth  called)  is  firm,  decided,  bold, 
and  sanguine : — Obstinate  is  profane,  scornful,  self-sufficient,  and  disposed 
to  contemn  God's  word,  when  it  interferes  with  his  worldly  interests : — 
Pliable  is  yielding,  and  easily  induced  to  engage  in  things,  of  which  he 
understands  neither  the  nature  nor  the  consequences.  Christian's  plain 
warnings  and  earnest  entreaties;  Obstinate's  contempt  of  believers,  as 
'  crazy-headed  coxcombs,'  and  his  exclamation  when  Pliable  inclines  to  be 
a  pilgrim,  '  What,  more  fools  still  T  are  admirably  characteristic ;  and  shew 
that  such  things  are  peculiar  to  no  age  or  place,  but  always  accompany 
serious  godliness,  as  the  shadow  does  the  substance. 

K 


74  THE  PILGRIM'S   PROGRESS. 

distance  from  them ;  but,  however,  they  were  resolved 
to  pursue  him ;  which  they  did,  and  in  a  little  time  they 
overtook  him.  Then  said  the  man,  Neighbours,  where- 
fore are  you  come  ?  They  said,  To  persuade  you  to  go 
back  with  us.  But  he  said,  That  can  by  no  means  be. 
You  dwell,  said  he,  in  the  city  of  Destruction ;  the  place 
also  where  I  was  born :  I  see  it  to  be  so ;  and  dying 
there,  sooner  or  later,  you  will  sink  lower  than  the 
grave,  into  a  place  that  burns  with  fire  and  brimstone : 
be  content,  good  neighbours,  and  go  along  with  me. 

What,  said  Obstinate,  and  leave  our  friends  and  our 
comforts  behind  us  ? 

Yes,  said  Christian,  (for  thai  was  his  name,)  be- 
cause that  all  which  you  shall  forsake,  is  not  worthy  to 
be  compared  with  a  little  of  that  which  I  am  seeking  to 
enjoy ;*  and  if  you  will  go  along  with  me,  and  hold  it, 
you  shall  fare  as  I  myself;  for  there,  where  I  go,  is 
enough  and  to  spare."1  Come  away,  and  prove  my  words. 

OBST.  What  are  the  things  you  seek,  since  you  leave 
all  the  world  to  find  them  ? 

CHR.  I  seek  an  inheritance  incorruptible,  undefiled, 
and  that  fadeth  not  away ;  and  it  is  laid  up  in  heaven," 
and  safe  there,  to  be  bestowed,  at  the  time  appointed, 
on  them  that  diligently  seek  it.  Read  it  so,  if  you 
will,  in  my  book. 

Tush,  said  Obstinate,  away  with  your  book;  will 
you  go  back  with  us,  or  no  ? 

No,  not  I,  said  the  other,  because  I  have  laid  my 
hand  to  the  plough.0 

OBST.  Come  then,  neighbour  Pliable,  let  us  turn 
again,  and  go  home  without  him :  there  is  a  company 
of  these  crazy-headed  coxcombs,  who,  when  they  take 

1  2  Cor.  iv.  18.        in  Luke  xv.  17.        n  I  Pet.  i.  4— G.    Heb.  xi.  C,  10.        o  Luke  ix.  62. 


t  •       ' 


OBSTINATE    PULL 

™*L<  PLIABLE'S 


THE  PILGRIM'S  PROGRESS.  75 

a  fancy  by  the  end,  are  wiser  in  their  own  eyes  than 
seven  men  that  can  render  a  reason. 

Then  said  Pliable,  Don't  revile  ;  if  what  the  good 
Christian  says  is  true,  the  things  he  looks  after  are 
better  than  ours:  my  heart  inclines  to  go  with  my 
neighbour. 

OBST.  What  !  more  fools  still  !  Be  ruled  by  me,  and 
go  back  ;  who  knows  whither  such  a  brain-sick  fellow 
will  lead  you  ?  Go  back,  go  back,  and  be  wise. 

CHR.  Nay,  but  do  thou  come  with  thy  neighbour 
Pliable:  there  are  such  things  to  be  had  CHRISTIAN 

S 

which  I  spoke  of,  and  many  more  glories 
besides.  If  you  believe  not  me,  read  here  in  this  book  ; 
and,  for  the  truth  of  what  is  expressed  therein,  behold, 
all  is  confirmed  by  the  blood  of  Him  that  made  it.p 

Well,  neighbour  Obstinate,  said  Pliable,  I  begin  to 
come  to  a  point  :  I  intend  to  go  along  with  PLIABLE  CON- 

A  SENTETH    TO    GO 

this  good  man,  and  to  cast  in  my  lot  with  "S™ 

him  :  but,  my  good  companion,  do  you  know  the  way 

to  this  desired  place  ? 

CHR.  I  am  directed  by  a  man,  whose  name  is  Evan- 
gelist, to  speed  me  to  a  little  gate  that  is  before  us, 
where  we  shall  receive  instructions  about  the  way. 

PLI.  Come  then,  good  neighbour,  let  us  be  going. 
Then  they  went  both  together. 

And  I  will  go  back  to  my  place,  said  Obstinate  :  I 
will  be  no  companion  of  such  misled,  OBSTINATE  GOES 

f.  ,.  i      c    ,.  RAILING     BACK. 

fantastical  fellows. 
Now  I  saw  in  my  dream,*  that  when  Obstinate  was 

p  Heb.  ix.  17—22. 

*  This  conversation  between  Christian  and  Pliable  marks  the  difference 
in  their  characters,  as  well  as  the  measure  of  the  new  convert's  attain- 
ments. The  want  of  a  due  apprehension  of  eternal  things  is  evidently  the 


76  THE  PILGRIM'S  PROGRESS. 

TALK  BETWEEN  gone  back,  Christian  and  Pliable  went  talk- 

C1IRISTIAN     AND 

ing  over  the  plain  ;  and  thus  they  began 
their  discourse. 

CHR.  Come>  neighbour  Pliable,  how  do  you  do  ?  I 
am  glad  you  are  persuaded  to  go  along  with  me.  Had 
even  Obstinate  himself  but  felt  what  I  have  felt  of  the 
powers  and  terrors  of  what  is  yet  unseen,  he  would 
not  thus  lightly  have  given  us  the  back. 

PLI.  Come,  neighbour  Christian,  since  there  are  none 
but  us  two  here,  teJL  me  now  farther,  what  the 
thmgs_are,  and  how  to  be  enjoyed,  whither  we  are 


CHR.  I  can  better  conceive  of  them  with  my  mind, 
than  speak  of  them  with  my  tongue  :  but 
yet,  since  you  are  desirous  to  know,  I  will 
read  of  them  in  my  book. 


GOD'S      THINGS 
UNSPEAKABLE. 


primary  defect  of  all  who  oppose  or  neglect  religion  ;  but  more  maturity 
of  judgment  and  experience  is  requisite  to  discover,  that  many  professors 
are  equally  strangers  to  a  realizing  view  'of  the  powers  and  terrors  of  what 
is  yet  unseen.'  The  men  represented  by  Pliable  disregard  these  subjects  ; 
they  inquire  eagerly  about  the  good  things  to  be  enjoyed,  but  not  in  any  due 
proportion  about  the  way  of  salvation,  the  difficulties  to  be  encountered,  or 
the  danger  of  coming  short  :  and  new  converts,  being  zealous,  sanguine, 
and  unsuspecting,  are  naturally  led  to  enlarge  on  the  descriptions  of  hea- 
venly felicity  given  in  Scripture.  As  these  are  generally  figurative  or 
negative,  such  unhumbled  professors,  annexing  carnal  ideas  to  them,  are 
greatly  delighted  ;  and,  not  being  retarded  by  any  distressing  remorse  and 
terror,  or  feeling  the  opposition  of  corrupt  nature,  they  are  often  more 
zealous,  and  seem  to  proceed  faster  in  external  duties,  than  true  converts. 
They  take  it  for  granted  that  all  the  privileges  of  the  Gospel  belong  to 
them  ;  and,  being  very  confident,  zealous,  and  joyful,  they  often  censure 
those  who  are  really  fighting  the  good  fight  of  faith.  There  are  also 
systems  diligently  propagated,  which  marvellously  encourage  this  delusion, 
excite  a  high  flow  of  false  affections,  especially  of  a  mere  selfish  gratitude 
to  a  supposed  benefactor  for  imaginary  benefits,  which  is  considered  as  a 
very  high  attainment  :  till  the  event  proves  them  to  be  like  the  Israelites  at 
the  Red  Sea,  who  '  believed  the  Lord's  words,  and  sang  his  praise  ;  but  soon 
forgat  his  works,  and  waited  not  for  his  counsel.'  (Psalm  cvi.  12  —  24.) 


THE  PILGRIM'S  PROGRESS.  77 

PLI.  And  do  you  think  that  the  words  of  your  book 
are  certainly  true  ? 

CHR.  Yes,  verily;  for  it  was  made  by  Him  that  can- 
not lie.q 

PLI.  Well  said;  what  things  are  they? 

CHR.  There  is  an  endless  kingdom  tn  hp  inhnhitPrl 
and  everlasting  lifp  to  hp.  givpn  ITS.,  that  WP,  may  inhabit 
that  kingdomjor  ever/ 

PLI.  Well  said ;  and  what  else  ? 
CHR.  There  are  crowns  of  glory  to  be  given  us; 
and  garments  that  will  make  us  shine  like  the  sun  in 
the  firmament  of  heaven.8 
PLI.  This  is  very  pleasant ;  and  what  else  ? 
CHR.  There  shall  be  no  more  crying,  nor  sorrow; 
for  He  that  is  owner  of  the  place  will  wipe  all  tears 
from  our  eyes.1 

PLI.  And  what  company  shall  we  have  there  ? 
CHR.  There  we  shall  be  with  seraphims  and  cheru- 
bims,  creatures  that  will  dazzle  your  eyes  to  look  on 
them.u  There  also  you  shall  meet  with  thousands  and 
ten  thousands  that  have  gone  before  us  to  that  place ; 
none  of  them  are  hurtful,  but  loving  and  holy ;  every 
one  walking  in  the  sight  of  God,  and  standing  in  his 
presence  with  acceptance  for  ever.  In  a  word,  there  we 
shall  see  the  elders  with  their  golden  crowns  ;v  there  we 
shall  see  the  holy  virgins  with  their  golden  harps  ;w 
there  we  shall  see  men  that  by  the  world  were  cut  in 
pieces,  burnt  in  flames,  eaten  of  beasts,  drowned  in  the 
seas,  for  the  love  they  bare  to  the  Lord  of  the  place,  all 
well,  and  clothed  with  immortality  as  with  a  garment/ 
PLI.  The  hearing  of  this  is  enough  to  ravish  one's 

q  Tit.  i.  2.       r  Isa.  Ixv.  17.    John  x.  27— 29.      s  2  Tim.  iv.8.   Rev.  xxii.  5.  Matt.  xiii.  43. 
t  Isa.  xxv.  8.    Rev.  vii.  16,  17.    xxi.  4.  u  Isa.  vi.  2.     1  Thess.  iv.  16,  17. 

v  Rev.  iv.  4.  w  Rev.  xiv.  1 — 5.  x  John  xii.  25.    2  Cor.  v.  2 — 4. 


78  THE  PILGRIM'S   PROGRESS. 

heart.  But  are  these  things  to  be  enjoyed?  How 
shall  we  get  to  be  sharers  thereof? 

CHR.  The  Lord,  the  governor  of  the  country,  hath 
recorded  that  in  this  book,  the  substance  of  which  is, 
If  we  be  truly  willing  to  have  it,  he  will  bestow  it  upon 
us  freely/ 

PLI.  Well,  my  good  companion,  glad  am  I  to  hear 
of  these  things :  come  on,  let  us  mend  our  pace. 

CHR.  I  cannot  go  so  fast  as  I  would,  by  reason  of 
this  burden  that  is  upon  my  back. 

Now  I  saw  in  my  dream,  that  just  as  they  had  ended 
this  talk,  they  drew  nigh  to  a  very  miry  slough,*  that 

y  Isa.  Iv.  1—8.    John  vi.  37.  vii.  37.    Rev.  xxi.  6,  7.  xxii.  17. 

*  The  slough  of  Despond  represents  those  discouraging  fears  which  often 
harass  new  converts.  It  is  distinguished  from  the  alarms  which  induced 
Christian  to  leave  the  city,  and  *  flee  from  the  wrath  to  come :'  for  the 
anxious  apprehensions  of  one  who  is  diligently  seeking  salvation  are  very 
different  from  those  which  excited  him  to  enquire  after  it.  The  latter  are 
reasonable  and  useful,  and  arise  from  faith  in  God's  word :  but  the  former 
are  groundless ;  they  result  from  remaining  ignorance,  inattention,  and  un- 
belief, and  greatly  retard  the  pilgrim  in  his  progress.  They  should  also  be 
carefully  distinguished  from  those  doubts  and  discouragements,  which 
assault  the  established  Christian ;  for  these  are  generally  the  consequence 
of  negligence,  or  yielding  to  temptation ;  whereas  new  converts  fall  into 
their  despondings,  when  most  diligent,  according  to  the  light  they  have  re- 
ceived  :  and  if  some  conscientious  persons  seem  to  meet  with  this  slough  in 
every  part  of  their  pilgrimage,  it  arises  from  an  immature  judgment,  erro- 
neous sentiments,  or  peculiar  temptations.  When  the  diligent  student  of 
the  Scriptures  obtains  such  an  acquaintance  with  the  perfect  holiness  of 
God,  the  spirituality  of  his  law,  the  inexpressible  evil  of  sin,  and  his  own 
obligations  and  transgressions,  as  greatly  exceeds  the  measure  in  which  he 
discerns  the  free  and  full  salvation  of  the  Gospel,  his  humiliation  will  verge 
nearer  and  nearer  to  despondency.  This,  however,  is  not  essential  to  re- 
pentance, but  arises  from  misapprehension ;  though  few  in  proportion  wholly 
escape  it.  The  mire  of  the  slough  represents  that  idea  which  desponding 
persons  entertain  of  themselves  and  their  situation,  as  altogether  vile  and 
loathsome ;  and  their  confessions  and  self-abasing  complaints,  which  render 
them  contemptible  in  the  opinion  of  others.  As  every  attempt  to  rescue 
themselves  discovers  to  them  more  of  the  latent  evil  of  their  hearts,  they 


THE       SLOUGH 
OF      DESPOND. 


IT          IS          NOT 
ENOUGH       TO      BE 


THE  PILGRIM'S   PROGRESS.  79 

was  in  the  midst  of  the  plain ;  and  they  being  heedless, 
did  both  fall  suddenly  into  the  bog.  The  name  of  the 
slough  was  Despond.  Here,  therefore,  they 
wallowed  for  a  time,  being  grievously  be- 
daubed with  the  dirt ;  and  Christian,  because  of  the 
burden  that  was  on  his  back,  began  to  sink  in  the  mire. 

Then  said  Pliable,  Ah,  neighbour  Christian,  where 
are  you  now  ? 

Truly,  said  Christian,  I  do  not  know. 

At  that  Pliable  began  to  be  offended,  and  angrily  said 
to  his  fellow,  Is  this  the  happiness  you  have  told  me  of 
all  this  while  ?  If  we  have  such  ill  speed  at  our  first 
setting  out,  what  may  we  expect  between  this  and  our 
journey's  end  ?  May  I  get  out  again  with  my  life,  you 
shall  possess  the  brave  country  alone  for 
me.  And  with  that  he  gave  a  desperate 
struggle  or  two,  and  got  out  of  the  mire  on  that  side 

seem  to  grow  worse  and  worse ;  and,  for  want  of  a  clear  understanding  of 
the  Gospel,  they  have  no  firm  ground  to  tread  on,  and  know  neither  where 
they  are,  or  what  they  must  do.  But  how  could  Pliable  fall  into  this  slough, 
seeing  he  had  no  such  views  of  God  or  his  law,  of  himself,  or  of  sin,  as  this 
condition  seems  to  presuppose  1  To  this  it  may  be  answered,  that  men  can 
hardly  associate  with  religious  persons,  and  hear  their  discourse,  confessions, 
and  complaints,  or  become  acquainted  with  any  part  of  Scripture,  without 
making  some  alarming  and  mortifying  discoveries  concerning  themselves. 
These  transient  convictions  taking  place  when  they  fancied  they  were 
about  to  become  very  good,  and  succeeding  to  great  self-complacency,  con- 
stitute a  grievous  disappointment ;  and  they  ascribe  their  uneasiness  to  the 
new  doctrine  they  have  heard.  But,  though  Pliable  fell  into  the  slough, 
Christian  'by  reason  of  his  burden'  sank  the  deepest ;  for  the  true  believer's 
humiliation  for  sin  tends  greatly  to  increase  his  fear  of  wrath.  Superficial 
professors,  expecting  the  promised  happiness  without  trouble  or  suffering, 
are  often  very  angry  at  those  who  were  the  means  of  inducing  them  to 
think  of  religion  ;  as  if  they  had  deceived  them :  and,  being  destitute  of 
true  faith,  their  only  object  is,  at  any  rate  to  get  rid  of  their  uneasiness. 
This  is  a  species  of  stony-ground  hearers  abounding  in  every  part  of  the 
church,  who  are  offended  and  fall  away,  by  means  of  a  little  inward  dis- 
quietude, before  any  outward  tribulation  arises  because  of  the  word. 


CHRISTIAN,  IN 

TROUBLE,     SEEKS 


80  THE  PILGRIM'S  PROGRESS. 

of  the  slough  which  was  next  to  his  own  house  :  so 
away  he  went,  and  Christian  saw  him  no  more. 

Wherefore  Christian  was  left  to  tumble  in  the  Slough 
of  Despond   ^L\oue  i    but   still  he   endea- 

E,     SEEKS  -.  -,  .  ~t  '  j  £•       ,1 

TO   GET   voured  to  struggle   to   that   side   ot   the 

FARTHER        FROM 

HIS  OWN  HOUSE.  glough  that  was  farthest  from  his  own 
house,  and  next  to  the  Wicket-gate  f  the  which  he  did, 
but  could  riot  get  out  because  of  the  burden  that  was 
upon  his  back.  But  I  beheld  in  my  dream,  that  a  man 
came  to  him,  whose  name  was  Help,  and  asked  him, 
What  he  did  there  ? 

Sir,  said  Christian,  I  was  bid  to  go  this  way  by  a 
man  called  Evangelist,  who  directed  me  also  to  yonder 
gate,  that  I  might  escape  the  wrath  to  come.  And  as 
I  was  going  thither,  I  fell  in  here. 
THE  PROMISES.  HELP.  But  why  did  not  you  look  for 
the  steps? 

CHR.  Fear  followed  me  so  hard,  that  I  fled  the  next 
way,  and  fell  in. 

Then  said  he,  Give  me  thy  hand  ;  so  he  gave  him 

*  Christian  dreaded  the  doom  of  his  city  more  than  the  slough.  Many 
persons,  under  deep  distress  of  conscience,  are  afraid  of  relief,  lest  it  should 
prove  delusive.  Deliverance  from  wrath  and  the  blessings  of  salvation 
appear  to  them  so  valuable,  that  all  else  is  comparatively  trivial.  Despon- 
ding fears  may  connect  with  their  religious  diligence  ;  but  despair  would 
be  the  consequence  of  a  return  to  their  former  course  of  sin.  If  they  perish, 
therefore,  it  shall  be  whilst  earnestly  struggling,  under  deep  discouragement, 
after  that  salvation  for  which  their  souls  even  faint  within  them.  Their 
own  efforts,  indeed,  fail  to  extricate  them  :  but  in  due  time  the  Lord  will 
send  them  assistance.  This  is  described  by  the  allegorical  person  named 
Help,  who  may  represent  the  instruments  by  which  they  receive  encourage- 
ment :  a  service  in  which  it  is  a  privilege  to  be  employed  !  —  Fear  is  also 
personified  :  in  the  midst  of  the  new  convert's  discourse  on  the  joys  of  hea- 
ven, fears  of  wrath  often  cast  him  into  despondency,  while  he  so  thinks  of 
the  terrors  of  the  Lord,  as  to  overlook  his  precious  promises. 


THE  PILGRIM'S  PROGRESS.  81 

his  hand,  and  he  drew  him  out,  and  set 


HELP      LIFTS 

HIM       GOT. 


WHAT      MAKES 
THE     SLOUGH     OF 


him  upon  sound  ground,  and  bid  him  go 
on  his  way.2 

Then  I  stepped  to  him  that  plucked  him  out,  and 
said,  Sir,  wherefore,  since  over  this  place  is  the  way 
from  the  city  of  Destruction  to  yonder  gate,  is  it,  that 
this  plat  is  not  mended,  that  poor  travellers  might  go 
thither  with  more  security?  And  he  said  unto  me,* 
This  miry  slough  is  such  a  place  as  cannot  be  mended : 
it  is  the  descent  whither  the  scum  and  filth 

|  i  .  .  ,,  .  -  , 

that    attends    CQnVlCtinn    for  sin  Hrtth  rnn- 

tinually  run,  and  therefore  it  is  called  the  Slough  of 

z  Psalm  xl.  2. 

*  This  account  of  the  slough,  which  our  author  in  his  vision  received  from 
Help,  coincides  with  the  preceding  explanation.  Increasing  knowledge 
produces  deeper  self-abasement:  hence  discouraging  fears  arise  in  men's 
minds,  lest  they  should  at  last  perish ;  and  objections  against  themselves 
continually  accumulate  till  they  fall  into  habitual  despondency,  unless  they 
constantly  attend  to  the  encouragements  of  the  Scripture,  or,  in  the  apostle's 
language,  have  their  '  feet  shod  with  the  preparation  of  the  Gospel  of  peace.' 
As  this  state  of  mind  is  distressing  and  enfeebling  in  itself,  and  often  fur- 
nishes enemies  with  a  plausible  objection  to  religion,  the  servants  of  God 
have  always  attempted  to  preserve  humble  enquirers  from  it,  by  various 
scriptural  instructions  and  consolatory  topics:  yet  their  success  is  not  ad- 
equate to  their  wishes ;  for  the  Lord  is  pleased  to  permit  numbers  to  be  thus 
discouraged,  in  order  to  detect  false  professors,  and  to  render  the  upright 
more  watchful  and  humble.  Our  author  in  a  marginal  note,  explains  the 
steps  to  mean,  '  the  promises  of  forgiveness  and  acceptance  to  life  by  faith 
in  Christ;'  which  includes  the  general  invitations,  and  the  various  encour- 
agements given  in  Scripture  to  all  who  seek  the  salvation  of  the  Lord,  and 
diligently  use  the  appointed  means.  It  was  evidently  his  opinion,  that  the 
path  from  destruction  to  life  lies  by  this  slough  ;  and  that  none  are  indeed 
in  the  narrow  way,  who  had  neither  struggled  through  it,  nor  gone  over  it 
by  means  of  the  steps.  The  '  change  of  weather'  seems  to  denote  those 
seasons  when  peculiar  temptations,  exciting  sinful  passions,  perplex  the 
minds  of  new  converts;  and  so,  losing  sight  of  the  promises,  they  sink  into 
despondency  during  humiliating  experiences:  but  faith  in  Christ,  and  in 
the  mercy  of  God  through  him,  sets  the  pilgrim's  feet  on  good  ground. 

L 


82  THE  PILGRIM'S   PROGRESS. 

Despond ;  for  still,  as  the  sinner  is  awakened  about  his 
lost  condition,  there  arise  in  his  soul  many  fears  and 
doubts,  and  discouraging  apprehensions,  which  all  of 
them  get  together,  and  settle  in  this  place.  And  this 
is  the  reason  of  the  badness  of  this  ground. 

It  is  not  the  pleasure  of  the  King  that  this  place 
should  remain  so  bad.a  His  labourers  also  have,  by 
the  direction  of  his  Majesty's  surveyors,  been  for 
above  these  sixteen  hundred  years  employed  about  this 
patch  of  ground,  if  perhaps  it  might  have  been 
mended :  yea,  and  to  my  knowledge,  said  he,  here  have 
been  swallowed  up  at  least  twenty  thousand  cart-loads, 
yea,  millions  of  wholesome  instructions,  that  have  at 
all  seasons  been  brought  from  all  places  of  the  King's 
dominions,  (and  they  that  can  tell,  say,  they  are  the 
best  materials  to  make  good  ground  of  the  place,)  if 
so  be  it  might  have  been  mended ;  but  it  is  the  slough 
of  Despond  still,  and  so  will  be  when  they  have  done 
what  they  can. 

True,  there  are,  by  the  direction  of  the  Lawgiver, 
THE  PROMISE  certain  good  and  substantial  steps,  placed 

OF     FORGIVENESS 

ANCE  T£CLIPFTE  even  through  the  very  midst  of  this 
CHRIFSAT.TH  slough;  but  at  such  time  as  this  place 

doth  much  spew  out  its  filth,  as  it  doth  against  change 
of  weather,  these  steps  are  hardly  seen ;  or  if  they  be, 
men,  through  the  dizziness  of  their  heads,  step  beside ; 
and  then  they  are  bemired  to  purpose,  notwithstanding 
the  steps  be  there  :b  but  the  ground  is  good  when  they 
are  once  got  in  at  the  gate. 

Now  I  saw  in  my  dream,  that  by  this  time  Pliable 
HoriEtBxEND G0is  was  got  home  to  his  house.  So  his  neigh- 

VISIT  ED     BY     HIS,  .      .        ,     .  -,  ,,, 

NEIGHBOURS.        bours  came  to  visit  him;  and  some  of  them 


a  Isa.  xxxv.  3,  4,  8.  b  1  Sam.  xii.  21. 


MR.  WORLDLY 
WISEMAN  MEETS 
WITH  CHRIS- 

TIAK. 


THE  PILGRIM'S   PROGRESS.  83 

called  him  wise  man  for  coming  back,*  and  some  called 
him  fool  for  hazarding  himself  with  Christian :  others 
again  did  mock  at  his  cowardliness,  saying,  Surely,  since 
you  began  to  venture,  I  would  not  have  been  so  base 
as  to  have  given  out  for  a  few  difficulties :  so  Pliable  sat 
sneaking  among  them.  But  at  last  he  got  more  confi- 
dence, and  then  they  all  turned  their  tales  and  began  to 
deride  poor  Christian  behind  his  back.  And  thus 
much  concerning  Pliable. 

Now  as  Christian  was  walking  solitarily  by  himself, 
he  espied  one  afar  off,  come  crossing  over  the  field  to 
meet  him;  and  their  hap  was  to  meet  just  as 
they  were  crossing  the  way  of  each  other. 
The  gentleman's  name  that  met  him  was  Mr.  Worldly 
Wiseman  :t  he  dwelt  in  the  town  of  Carnal  Policy,  a 

*  They,  who  affect  to  despise  real  Christians,  often  both  express  and  feel 
great  contempt  for  those  that  cast  off  their  profession  ;  such  men  are  unable, 
for  a  time,  to  resume  their  wonted  confidence  among  their  former  compan- 
ions; and  this  excites  them  to  pay  court  to  them  by  reviling  and  deriding 
those  whom  they  have  forsaken. 

t  The  wise  men  of  this  world  carefully  notice  those  who  begin  to  turn 
their  thoughts  to  religion,  and  attempt  to  counteract  their  convictions  before 
the  case  becomes  desperate  :  from  their  desponding  fears  they  take  occasion 
to  insinuate  that  they  are  deluded  or  disordered  in  their  minds;  that  they 
make  too  much  ado  about  religion  ;  and  that  a  decent  regard  to  it  (which  is 
all  that  is  requisite)  consists  with  the  enjoyment  of  this  life,  and  even  con- 
duces to  secular  advantage.  Worldly-Wiseman,  therefore,  is  a  person  of 
consequence,  whose  superiority  gives  him  influence  over  poor  pilgrims:  he 
is  a  reputable  and  successful  man  ;  prudent,  sagacious,  and  acquainted  with 
mankind  ;  moral  and  religious  in  his  way,  and  qualified  to  give  the  very 
best  counsel  to  those  who  wish  to  serve  both  God  and  Mammon :  but  he  is 
decided  in  his  judgment  against  all  kinds  and  degrees  of  religion,  which 
interfere  with  a  man's  worldly  interest,disquiet  his  mind,  or  spoil  his  relish 
for  outward  enjoyments.  He  resides  at  Carnal-Policy,  a  great  town  near 
the  city  of  Destruction  :  for  worldly  prudence,  modelling  a  man's  religion, 
is  as  ruinous  as  open  vice  and  impiety  ;  though  it  be  very  prevalent  among 
decent  and  virtuous  people.  Such  men  attend  to  the  reports  that  are  circu- 
lated about  the  conversion  of  their  neighbours,  and  often  watch  their  oppor- 
tunity of  entering  into  discourse  with  them. 


84  THE  PILGRIM'S   PROGRESS. 

very  great  town,  and  also  hard-by  from  whence  Chris- 
tian came.  This  man  then,  meeting  with  Christian, 
and  having  some  inkling  of  him,  (for  Christian's  setting 
forth  from  the  city  of  Destruction  was  much  noised 
abroad,  not  only  in  the  town  where  he  dwelt,  but  also 
it  began  to  be  the  town-talk  in  some  other  places,) — 
Mr.  Worldly  Wiseman,  therefore,  having  some  guess 
of  him,  by  beholding  his  laborious  going,  by  observing 
his  sighs  and  groans,  and  the  like,  began  thus  to  enter 
into  some  talk  with  Christian. 

BETWEEN        WORLD.  How  now,  good  fellow,  whither 


MR.  WORLDLY  '  5    & 

WISEMAN  AND 

CHRISTIAN. 


away  after  this  burdened  manner  ?* 


*  There  is  great  beauty  in  this  dialogue,  arising  from  the  exact  regard  to 
character  preserved  throughout.  Indeed  this  forms  one  of  our  author's 
peculiar  excellencies;  as  it  is  a  very  difficult  attainment,  and  always  man- 
ifests a  superiority  of  genius.  The  self-satisfaction  of  Worldly-Wiseman, 
his  contempt  of  Christian's  capacity,  sentiments,  and  pursuits ;  his  affected 
sneering  compassion,  and  his  censure  of  Evangelist's  advice;  his  represen- 
tation of  the  dangers  and  hardships  of  the  way,  and  of  '  the  desperate  ven- 
tures of  religious  people  to  obtain  they  know  not  what :'  and  his  confident 
assumption  that  Christian's  concern  arose  from  weakness  of  intellect,  'med- 
dling with  things  too  high'  for  him,  hearkening  to  bad  counsel  (that  is  read- 
ing the  word  of  God,  and  attending  to  the  preaching  of  the  Gospel,)  and 
from  distraction,  as  the  natural  consequence,  are  most  admirably  character- 
istic. His  arguments  also  are  very  specious,  though  wholy  deduced  from 
worldly  considerations.  He  does  not  say,  that  Evangelist  had  not  pointed 
out  the  way  of  salvation,  or  that  wicked  men  are  not  in  danger  of  future 
misery ;  but  he  urges,  that  so  much  concern  about  sin  and  the  eternal  world 
takes  men  off  from  a  proper  regard  to  their  secular  interests,  to  the  injury 
of  their  families ;  that  it  prevents  their  enjoying  comfort  in  domestic  life, 
or  in  other  providential  blessings ;  that  it  leads  them  into  perilous  and  dis- 
tressing situations,  of  which  their  first  terrors  and  despondings  are  only  an 
earnest;  that  a  troubled  conscience  may  be  quieted  in  a  more  expeditious 
and  easy  manner;  and  that  they  may  obtain  credit,  comfort,  and  manifold 
advantages,  by  following  prudent  counsel.  On  the  other  hand,  Christian 
not  only  speaks  according  to  his  name,  but  consistently  with  the  character 
of  a  young  convert.  He  makes  no  secret  of  his  disquietude  and  terrors, 
and  declares,  without  reserve,  the  method  in  which  he  sought  relief.  He 
owns,  that  he  had  lost  his  relish  for  every  earthly  comfort,  and  he  desires  to 
receive  good  counsel :  but  while  he  is  prepared  to  withstand  all  persuasions 


WORLDLY  WISE- 
MAN'S COUNSEL 
TO  CHRISTIAN. 


THE  PILGRIM'S  PROGRESS.  85 

CHR.  A  burdened  manner  indeed,  as  ever  I  think 
poor  creature  had !  And  whereas  you  ask  me,  Whither 
away  ?  I  tell  you,  sir,  I  am  going  to  yonder  wicket- 
gate  before  me ;  for  there,  as  I  am  informed,  I  shall  be 
put  into  a  way  to  be  rid  of  my  heavy  burden. 

WORLD.  Hast  thou  a  wife  and  children  ? 

CHR.  Yes ;  but  I  am  so  laden  with  this  burden,  that 
I  cannot  take  that  pleasure  in  them  as  formerly :  me- 
thinks  I  am  as  if  I  had  none.c 

WORLD.  Wilt  thou  hearken  to  me,  if  I  give  thee 
counsel  ? 

CHR.  If  it  be  good,  I  will;  for  I  stand  in  need  of 
good  counsel. 

WORLD.  I  would  advise  thee,  then,  that  thou  with  all 
speed  get  thyself  rid  of  thy  burden ;  for 
thou  wilt  never  be  settled  in  thy  mind  till 
then :  nor  canst  thou  enjoy  the  benefits  of  the  blessings 
which  God  hath  bestowed  upon  thee,  till  then. 

CHR.  That  is  that  which  I  seek  for,  even  to  be  rid 
of  this  heavy  burden :  but  get  it  off  myself  I  cannot ; 
nor  is  there  any  man  in  our  country  that  can  take  it 
off  my  shoulders ;  therefore  am  I  going  this  way,  as  I 
told  you,  that  I  may  be  rid  of  my  burden. 

WORLD.  Who  bid  thee  go  this  way  to  be  rid  of  thy 
burden  ? 

c  1  Cor.  vii.  29. 

to  return  home,  he  is  not  upon  his  guard  against  the  insidious  proposal  of 
his  carnal  counsellor.  He  fears  the  wrath  to  come  more  than  all  the  dread- 
ful things  which  had  been  mentioned :  but  his  earnestness  to  get  present 
relief  exposes  him  to  the  danger  of  seeking  it  in  an  unwarranted  way.  He 
has  obtained  from  the  Scriptures  a  conviction  of  his  guilt  and  danger ;  but, 
not  having  also  learned  the  instructions  of  life,  he  does  not  discern  the  fatal 
tendency  of  the  plausible  advice  given  him  by  so  reputable  a  person.  Every 
one,  who  has  been  in  the  way  of  making  observations  on  these  matters, 
must  perceive  how  exactly  this  suits  the  case  of  numbers,  when  first  brought 
to  mind  the  one  tiling  needful. 


86  THE  PILGRIM'S   PROGRESS. 

CHR.  A  man  that  appeared  to  me  to  be  a  very  great 
and  honourable  person:  his  name,  as  I  remember,  is 
Evangelist. 

WORLD.  I  beshrew  him  for  his  counsel !  there  is  not 
MR.  WORLDLY    a  more  dangerous  and  troublesome  way  in 

WISE  MAN       CON-         ,  iii  •        i  •  i   •    i     i         i        i 

DEMNETH  EVAN-    the  world  than  is  that  into  which  he  hath 

GELIST'S     COON- 

directed  thee ;  and  that  thou  shall  find,  if 
thou  wilt  be  ruled  by  his  counsel.  Thou  hast  met  with 
something,  as  I  perceive,  already ;  for  I  see  the  dirt  of 
the  Slough  of  Despond  is  upon  thee :  but  that  slough 
is  the  beginning  of  the  sorrows  that  do  attend  those 
that  go  on  in  that  way.  Hear  me;  I  am  older  than  thou : 
thou  art  like  to  meet  with,  in  the  way  which  thou  goest, 
wearisomeness,  painfulness,  hunger,  perils,  nakedness, 
sword,  lions,  dragons,  darkness,  and,  in  a  word,  death, 
and  what  not.  These  things  are  certainly  true,  having 
been  confirmed  by  many  testimonies.  And  should  a 
man  so  carelessly  cast  away  himself,  by  giving  heed  to 
a  stranger? 

CHR.  Why,  sir,  this  burden  upon  my  back  is  more 
terrible  to  me  than  are  all  these   things 
which  you  have  mentioned :  nay,  methinks 
I  care  not  what  I  meet  with  in  the  way,  if 
so  be  I  can  also  meet  with  deliverance  from  my  burden. 
WORLD.  Howcamest_thoiL_by  thy  burden  at  first  ? 
CHR.  By  reading  this-book-HMny^hand. 
WORLD.  I  thoughL^o;  and  it  is  happened  unto  thee 
as  to  other  weak  men,  who,  meddling  with  things  too 
high  for  them,  do  suddenly  fall  mia  thy  distractions 
HE  DOES  NOT    which  distractions  do  not  only  unman  men, 

LIKETHATMEN  ,.  T  .  ,  , 

SHOULD  BE  SERI-    as  thine  I  perceive  have  done   thee,  but 

OOS    IN    READING 

they  run  them  upon  desperate  ventures,  to 
obtain  they  know  not  what. 


THE  FRAME  OF 
THE  HEART  OF 
A  YOUNG  CHRIS- 
TIAN. 


THE  PILGRIM'S   PROGRESS.  87 

CHR.  I  know  what  I  would  obtain ;  it  is  ease  Jfrom 
my  heavy  burden. 

WORLD.  But  why  wilt  thou  seek  for  ease  this  way, 
seeing  so  many  dangers  attend  it?  especially  since 
(hadst  thou  but  patience  to  hear  me)  I  could  direct 
thee  to  the  obtaining  of  what  thou  desirest,  without  the 
dangers  that  thou  in  this  way  wilt  run  thyself  into. 
Yea,  and  the  remedy  is  at  hand.  Besides,  I  will  add, 
that,  instead  of  those  dangers,  thou  shalt  meet  with 
much  safety,  friendship,  and  content. 

CHR.  Sir,  I  pray  open  this  secret  to  me. 

WORLD.    Why,  in  yonder  village*   (the   village  is 

*  The  village  Morality,  is  the  emblem  of  that  large  company,  who  in 
nations  favoured  with  revelation  abstain  from  scandalous  vices,  and  practise 
reputable  duties,  without  any  true  fear  or  love  of  God,  or  regard  to  his  au- 
thority or  glory.  This,  connected  with  a  system  of  notions,  and  a  stint  of 
external  worship,  is  substituted  in  the  place  of  Christianity :  but  it  is  faulty 
in  its  principle,  measure,  and  object ;  it  results  wholly  from  self-love ;  is 
restricted  to  the  outward  observance  of  some  precepts  selected  from  the 
Scriptures  ;  and  aims  principally  at  the  acquisition  of  reputation,  distinction, 
or  temporal  advantages,  with  no  more  than  a  subordinate  respect  even  to 
the  interests  of  eternity :  it  is  destitute  of  humility,  delight,  impartiality, 
and  universality  in  obedience;  it  leaves  the  heart  in  the  possession  of  some 
worldly  idol,  and  never  advances  a  man  to  the  rank  of  a  spiritual  worship- 
per, or  renders  him  meet  for  the  peculiar  pleasures  of  heaven.  Yet  this 
mutilated  kind  of  religion  draws  multitudes  off  from  attending  either  to  the 
holy  requirements  of  the  law,  or  to  the  humbling  doctrines  of  the  Gospel. 
The  most  noted  inhabitant  of  this  village  does  not  derive  his  name,  Legal- 
ity, from  making  the  law  of  God  the  rule  of  his  conduct  (for  'by  the  law  is 
the  knowledge  of  sin,'  which  tends  to  increase  the  convinced  sinner's  dis- 
tress), but  from  his  teaching  men  to  depend  on  a  defective  obedience  to  a 
small  part  of  the  law,  explained  and  lowered,  according  to  the  method  of 
the  scribes  and  pharisees.  Such  teachers,  however,  are  admired  by  the 
wise  men  of  this  world,  and  are  deemed  very  skilful  in  relieving  troubled 
consciences,  and  recovering  men  from  religious  distractions.  His  son 
Civility  is  the  emblem  of  those,  who  persuade  themselves  and  others,  that 
a  decent,  benevolent,  and  obliging  behaviour,  will  secure  men  from  all 
future  punishment,  and  insure  an  inheritance  in  heaven,  if  indeed  there  be 
any  such  place !  Such  counsellors  can  ease  the  consciences  of  ignorant 


88  THE  PILGRIM'S  PROGRESS. 

named  Morality)  there  dwells  a  gentleman  whose  name 
is  Legality,  a  very  judicious  man,  and  a  man  of  a  very 
name,  that  has  skill  to  help  men  off 


HE  PREFERS  MO- 

RALITY      BEFORE 

GATE.  s  TRAIT"  with  such  burdens  as  thine  is  from  their 
shoulders  ;  yea,  to  my  knowledge,  he  hath  done  a  great 
deal  of  good  this  way  ;  aye,  and  besides,  he  hath  skill  to 
cure  those  that  are  somewhat  crazed  in  their  wits  with 
their  burdens.  To  him,  as  I  said,  thou  mayst  go,  and 
be  helped  presently.  His  house  is  not  quite  a  mile 
from  this  place  ;  and  if  he  should  not  be  at  home  him- 
self, he  hath  a  pretty  young  man  to  his  son,  whose  name 
is  Civility,  that  can  do  it  (to  speak  on)  as  well  as  the 
old  gentleman  himself:  there,  I  say,  thou  mayst  be 
eased  of  thy  burden  ;  and  if  thou  art  not  minded  to  go 
back  to  thy  former  habitation,  (as  indeed  I  would  not 
wish  thee,)  thou  mayst  send  for  thy  wife  and  children 
to  thee  to  this  village,  where  there  are  houses  now  stand- 
ing empty,  one  of  which  thou  mayst  have  at  a  reasonable 
rate  :  provision  is  there  also  cheap  and  good  ;  and  that 
which  will  make  thy  life  the  more  happy  is,  to  be  sure 
there  thou  shalt  live  by  honest  neighbours,  in  credit  and 
good  fashion. 

Now  was  Christian  somewhat  at  a  stand  ;   but  pre- 
sently he  concluded,  If  this  be  true  which  this  gentle- 


persons,  when  superficially  alarmed,  almost  as  well  as  those  who  superadd 
a  form  of  godliness,  a  few  doctrinal  opinions,  and  a  regard  to  some  precepts 
of  the  Gospel.  Both  are  nigh  at  hand  in  every  place ;  and  the  wise  men 
of  this  world  are  ever  ready  to  direct  convinced  sinners  to  seek  relief  from 
them :  they  allow,  that  it  is  better  for  those  who  have  been  immoral  and 
profligate  to  reform  their  lives ;  for  this  will  meet  with  the  approbation  of 
their  relatives,  and  conduce  to  their  advantage,  while  the  strait  gate  and 
narrow  way  would  prove  their  ruin.  Most  pilgrims  are  assailed  by  such 
counsellors :  and  many  are  not  able  to  detect  the  fallacy  of  their  reasonings 
till  their  own  folly  corrects  them. 


THE  PILGRIM'S   PROGRESS.  89 


CHRISTIAN 
SNARED      BY      MR. 


CHRISTIAN 
AFRAID  THAT 
MOUNT  SINAI 
WOULD  FALL 
ON  HIS  HEAD. 


man  hath  said,  my  wisest  course  is  to  take 

his  advice:  and  with  that  he  thus  further    MANS  WORDS. 

spake. 

CHR.  Sir,  which  is  my  way  to  this  honest  man's  house  ? 

WORLD.  Do  you  see  yonder  high  hill?*      MOUNT  SINAI. 

CHR.  Yes,  very  well. 

WORLD.  By  that  hill  you  must  go,  and  the  first  house 
you  come  at  is  his. 

So  Christian  turned  out  of  his  way  to  go  to  Mr. 
Legality's  house  for  help:  but  behold,  when 
he  was  got  now  hard  by  the  hill,  it  seemed 
so  high,  and  also  that  side  of  it  that  was 
next  the  way-side  did  hang  so  much  over,  that  Christian 
was  afraid  to  venture  further,  lest  the  hill  should  fall  on 
his  head;  wherefore  there  he  stood  still,  and  wist 
not  what  to  do.  Also  his  burden  now  seemed  heavier 
to  him  than  while  he  was  in  his  way.  There  came 
also  flashes  of  fire  out  of  the  hill,  that  made  Christian 
afraid  that  he  should  be  burnt  :d  here  therefore  he  did 

d  Exod.  xix.  16—18.    Heb.  xii.  21. 

*  Christian  must  go  past  mount  Sinai  to  the  village  Morality ;  not  that 
such  men,  as  depend  on  their  own  reformation  and  good  works,  pay  a  due 
regard  to  the  holy  law  which  was  delivered  from  that  mountain  (for  '  they 
are  alive  without  the  law1) ;  but  because  they  substitute  their  own  scanty 
obedience  in  the  place  of  Christ's  righteousness  and  atonement.  They, 
who  are  not  duly  humbled  and  enlightened,  perceiving  little  danger,  pass 
on  quietly  and  securely :  but  the  sinner,  who  is  deeply  convinced  of  his 
guilt,  finds  every  attempt  'to  establish  his  own  righteousness'  entirely 
abortive :  the  more  narrowly  he  compares  his  conduct  and  character  with 
the  holy  law,  the  greater  is  his  alarm :  and  he  trembles  lest  its  curses 
should  immediately  fall  upon  him,  with  vengeance  more  tremendous  than 
the  most  awful  thunder.  Then  the  counsels  of  worldly  wisdom  appear  in 
their  true  light,  and  the  sinner  is  prepared  to  welcome  the  Gospel  of  free 
salvation  :  but  if  the  minister,  whose  instructions  he  had  forsaken,  meet  him, 
his  terror  will  unite  with  conscious  shame ;  and  he  will  even  be  tempted  to 
shun  his  faithful  friend,  through  fear  of  his  merited  reproofs. 

M 


90 


THE  PILGRIM'S   PROGRESS. 


sweat,  and  quake  for  fear.  And  now  he  began  to  be 
sorry  that  he  had  taken  Mr.  Worldly  Wiseman's  coun- 
sel ;  and  with  that  he  saw  Evangelist  coming  to  meet 
FINDEEVTHN """  him,  at  the  sight  also  of  whom  he  began 
JOAUNNT  "siJIf.  to  blush  for  shame.  So  Evangelist  drew 
nearer  and  nearer ;  and  coming  up  to  him,  he  looked 
upon  him  with  a  severe  and  dreadful  countenance,  and 
thus  began  to  reason  with  Christian. 


What  dost  thou  here,  Christian  ?  said  he :  at  which 
words  Christian  knew  not  what  to  answrer ;  wherefore 
at  present  he  stood  speechless  before  him.  Then  said 
Evangelist  further,  Art  not  thou  the  man 
that  I  found  crying  without  the  walls  of 
the  city  of  Destruction  ? 

CHR.  Yes,  dear  sir,  I  am  the  man. 
EVAN.    Did  not  I  direct  thee  the  way  to  the^littje 
wicket-gate  ? 


EVANGELIST 
REASONS    AFRESH 
WITH      CHRIS- 
TIAN. 


THE  PILGRIM'S  PROGRESS.  91 

Yes,  dear  sir,  said  Christian. 

EVAN.  How  is  it  then  that  thou  art  so  quickly  turned 
aside  ?  For  thou  art  now  out  of  the  way. 

CHR.  I  met  with  a  gentleman  so  soon  as  I  had  got 
over  the  Slough  of  Despond,  who  persuaded  me  that  I 
might,  in  the  village  before  me,  find  a  man  that  could 
take  off  my  burden. 

EVAN.  What  was  he  ? 

CHR.  He  looked_jika-a_g£jo.tleman,  and  talked  much 
to  me,  and  got  me  at  last  to  yield ;  so  I  came  hither ; 
but  when  I  beheld  this  hill,  and  how  it  hangs  over  the 
way,  I  suddenly  made  a  stand,  lest  it  should  fall  on  my 
head. 

EVAN.  What  said  that  gentleman  to  you  ? 

CHR.  Why,  he  asked  me  whither  I  was  going ;  and 
I  told  him. 

EVAN.  And  what  said  he  then  ? 

CHR.  He  asked  me  if  I  had  a  family;  and  I  told 
him.  But,  said  I,  I  am  so  laden  with  the  burden  that 
is  on  my  back,  that  I  cannot  take  pleasure  in  them  as 
formerly. 

EVAN.  And  what  said  he  then  ? 

CHR.  He  bid  me  with  speed  get  rid  of  my  burden ; 
and  I  told  him  it  was  ease  that  I  sought.  And,  said  I, 
I  am  therefore  going  to  yonder  gate,  to  receive  further 
direction  how  I  may  get  to  the  place  of  deliverance. 
So  he  said  that  he  would  show  me  a  better  way,  and 
short^jiot  so  attended  with  difficulties  as  the  way,  sir, 
that  you  set  me  in ;  which  way,  said  he,  will  direct 
you  to  a  gentleman's  house  that  hath  skill  to  take  off 
these  burdens :  so  I  believed  him,  and  turned  out  of 
that  way  into  this,  if  haply  I  might  be  soon  eased  of 
my  burden.  But  when  I  came  to  this  place,  and  be- 


92  THE  PILGRIM'S  PROGRESS. 

held  things  as  they  are,  I  stopped,  for  fear,  as  I  said, 
of  danger :  but  I  now  know  not  what  to  do. 

Then  said  Evangelist,  Stand  still  a  little,  that  I  may 
EVANGELIST    show  thee  the  words  of  God.*  So  he  stood 

CONVINCES      HIM 

OF  HIS  ERROR,  trembling.  Then  said  Evangelist,  "See 
that  ye  refuse  not  Him  that  speaketh:  for  if  they 
escaped  not  who  refused  him  that  spake  on  earth, 
much  more  shall  not  we  escape,  if  we  turn  away  from 
Him  that  speaketh  from  Heaven."6  He  said,  more- 
over, "Now  the  just  shall  live  by_jaith;  but  if  any 

e  Heb.  xii.  25. 

*  Our  author  judged  it  right,  in  dealing  with  persons  under  great  terror 
of  conscience,  to  aim  rather  at  preparing  them  for  solid  peace,  than  hastily 
to  give  them  comfort.  Men  may  be  greatly  dismayed,  and  in  some  degree 
truly  humbled,  yet  not  be  duly  sensible  of  the  aggravation  and  degree  of 
their  guilt.  In  this  case,  further  instructions,  as  to  the  nature  and  hein- 
ousness  of  their  offences,  are  needful  to  excite  them  to  proper  diligence  and 
self-denial,  and  to  prepare  them  for  solid  peace  and  comfort.  Whereas,  a 
well-meant,  compassionate,  but  injudicious,  method,  of  proposing  consola- 
tory topics  indiscriminately  to  all  under  trouble  of  conscience,  lulls  many 
into  a  fatal  sleep ;  and  gives  others  a  transient  peace,  which  soon  terminates 
in  deep  despondency :  like  a  wound,  hastily  skinned  over  by  an  ignorant 
practitioner,  instead  of  being  soundly  cured  by  the  patient  attention  of  a 
skilful  surgeon.  The  communication  of  more  knowledge  may,  indeed, 
augment  a  man's  terror  and  distress ;  but  it  will  produce  deeper  humilia- 
tion, and  thus  effectually  warn  him  against  carnal  counsellors  and  legal  de- 
pendences. Whatever  may  be  generally  thought  of  '  turning  aside'  from 
the  Gospel,  it  is  a  direct  refusal  to  hearken  to  Christ ;  and  they  who  do  so, 
run  into  misery,  and  leave  the  way  of  peace,  to  the  hazard  of  their  souls ; 
even  though  moral  decency  and  formal  piety  be  the  result.  (Gal.  v.  4.)  Such 
denunciations  are  despised  by  the  stout-hearted,  but  the  contrite  in  spirit, 
when  conscious  of  this  guilt,  are  cast  by  them  into  the  deepest  distress ;  so 
that  they  would  fall  into  despair  did  not  the  ministers  of  Christ  encourage 
them  by  evangelical  topics.  The  following  lines  are  here  inserted,  as  be- 
fore, in  the  old  editions : — 

1  When  Christians  unto  carnal  men  give  ear, 
Out  of  their  way  they  go,  and  pay  for't  dear : 
For  Master  Worldly  Wiseman  can  but  shew 
A  saint  the  way  to  bondage  and  to  woe.' 


THE  PILGRIM'S  PROGRESS.  93 

man  drass^back,  my  soul  shall  have  no  pleasure  in 
him."f  He  also  did  thus  apply  them:  Thou  art  the 
man  that  art  running  into  thisimsery  ;  thou  hast  be- 
gun to  reject  the  counsel  oFtKe  Most  High,  and  to 
draw  back  thy  foot  from  the  way  of  peace,  even 
almost  to  the  hazarding  of  thy  perdition. 

Then  Christian  fell  down  at'  his  feet  as  dead,  crying, 
Woe  is  me,  for  I  am  undone  !  At  the  sight  of  which 
Evangelist  caught  him  by  the  right  hand,  saying,  "  All 
manner  of  sin  and  blasphemies  shall  be  forgiven  unto 
men."  "Be  not  faithless,  but  believing."  Then  did 
Christian  again  a  little  revive,  and  stood  up  trembling, 
as  at  first,  before  Evangelist. 

Then  Evangelist  proceeded,  saying,  Give  more  earn- 
est heed  to  the  things  that  I  shall  tell  thee  of.  I  will 
now  show  fhpp  whn  i{  wng  thnt_rNnrM  thee,  and  who 
it  was  also  to  whom  he  sent  thee.  The  man  that  met 
thee  is  one  Worldly  Wiseman,  and  rightly 
is  he  so  called  ;  partly  because  he  sa-  ** 
voureth  only  of  the  doctrine  of  this  wpjIH/  (therefore 
he  always  goes  to  the  iownuaf  Morality  J;o  church  ;*) 
and  partly  because  he  lovethjjiat  doctrineJi^STTor  it 
saveth  him  best  from  the  cross  :h  and  because  he  is  of 
this  carnal  temper,  therefore  he  seeketh  to  pervert  my 

f  Heb.  x.  38.  g  1  John  iv.  5.  h  Gal.  vi.  12. 

*  Worldly  Wiseman  goes  to  church  at  the  town  of  Morality  :  for  such 
men  support  their  confidence  and  reputation  for  religion  by  attending  on 
those  preachers,  who  substitute  a  proud  scanty  morality  in  place  of  the 
Gospel.  This  coincides  with  their  secular  views,  dispositions,  and  inte- 
rests ;  they  avoid  the  cross,  verily  thinking  they  have  found  out  the  secret 
of  reconciling  the  friendship  of  the  world  with  the  favour  of  God  ;  and 
then  they  set  up  for  teachers  of  the  same  convenient  system  to  their 
neighbours  ! 


** 


94  THE  PILGRIM'S   PROGRESS. 

ways,  though  right.     Now  there  are  three  things  in 
this  man's  counsel  that  thou  must  utterly  abhor. 

1.  His  turning  jhee  out  of  the  way. 

2.  His  labouring  to  render  the  cross  odious  to  thee. 

3.  And  his  setting  thy  feet  in  that  way  that  leadeth 
unto  the  administration  of  death. 

%  First,  Thou  must  abhdrTiis  turning  thee  out  of  the 
way ;  yea,  and  thine  own  consenting  thereto ;  because 
this  is  to  reject  the  counsel  of  God  for  the  sake  of 
the  counsel  of  a  Worldly  Wiseman.  The  Lord  says, 
"Strive  to  enter  in  at  the  straij,  gate,"  the  gate  to 
which  I  send  thee ;  "  for  strait  is  the  gate  that  leadeth 
unto  life,  and  few  there  be  that  find  it."1  From  this 
little  wicket-gate,  and  from  the  way  thereto,  hath  this 
wicked  man  turned  thee,  to  the  bringing  of  thee  almost 
to  destruction :  hate,  therefore,  his  turning  thee  out  of 
the  way,  and  abhor  thyself  for  hearkening  to  him. 

Secondly,  Thou  must  abhor  his  labouring  to  render 
the  cross  odious  unto  thee ;  for  thou  art  to  prefer  it 
before  the  treasures  of  Egypt.k  Besides,  the  King  of 
glory  hath  told  thee,  that  he  that  will  save  his  life  shall 
lose  it.  And  he  that  comes  after  him,  and  hates  not 
his  father,  and  mother,  and  wife,  and  children,  and 
brethren,  and  sisters,  yea,  and  his  own  life  also,  he 
cannot  be  his  disciple.1  I  say,  therefore,  for  man  to 
labour  to  persuade  thee  that  that  shall  be  thy  death, 
without  which,  the  truth  hath  said,  thou  canst  not  have 
eternal  life ;  this  doctrine  thou  must  abhor. 

Thirdly,  Thou  must  hate  his  setting  of  thy  feet  in 
the  way  that  leadeth  to  the  ministration  of  death. 
And  for  this  thou  must  consider  to  whom  he  sent  thee, 


i  Luke  xiii.  24.    Matt.  vii.  13,  14.  k  Ileb.  xi.  25,  20. 

1  Matt.  x.  37—39.    Mark  viii.  34,  35.    Luke  xiv.  2G,  27.    John  xii.  25. 


THE  PILGRIM'S  PROGRESS.  95 

and  also  how  unable  that  person  was  to  deliver  thee 
from  thy  burden. 

He  to  whom  thou  wast  sent  for  ease,  being  by  name 
Legality*  is  the  son  of  the  bond-woman  which  now  is, 
and  is  in  bondage  with  her  children;"1  and  is,  in  a 
mystery,  this  mount  Sinai,  which  thou  hast  feared  will 
fall  on  thy  head.  Now,  if  she  and  her  children  are  in 
bondage,  how  canst  thou  expect  by  them  to  be  made 
free  ?  This  Legality,  therefore,  is  not  able  to  set  thee 
free  from  thy  burden.  No  man  was  as  yet  ever  rid  of 
his  burden  by  him;  no,  nor  ever  is  like  to  be.  Ye_ 
cannotJje  justified  by  the  works  of  the,  law ;  for  by  the 
deeds  of  the  law  no  man  living  can  be  rid  of  his  burden: 
therefore  Mr.  Worldly  Wiseman  is  an  alien,  and  Mr. 
Legality  is  a  cheat ;  and  for  his  son  QyiJity,  notwith- 
standing his  simpering  looks,  he  is  but  aJiypncrite^  and 
cannot  help  thee.  Believe  me,  there  is  nothing  in  all 
this  noise  that  thou  hast  heard  of  these  sottish  men,  but 

m  Gal.  iv.  21—27. 

*  When  Christ  had  finished  his  work  on  earth,  the  Sinai  covenant  with 
Israel  was  abrogated.  The  Jews,  therefore,  by  cleaving  to  the  Mosaic  law 
as  a  complex  covenant  of  works,  were  left  in  bondage  and  under  con- 
demnation ;  and  all  professed  Christians,  who  thus  depend  on  notions,  sacra- 
ments, religious  duties,  and  morality,  to  the  neglect  of  Christ  and  the  new 
covenant  in  his  blood,  are  entangled  in  the  same  fatal  error.  Legality  can 
only  lead  a  man  to  a  false  peace :  it  can  never  deliver  a  sinner  from  guilt, 
or  quiet  the  conscience  of  one  who  is  really  humbled  and  enlightened.  The 
Scriptures  adduced  by  Evangelist  are  so  pertinent  and  conclusive  against 
the  fashionable  religion,  which  has  at  present  almost  superseded  the  Gospel, 
that  they  can  never  be  fairly  answered :  nay,  the  more  any  man  considers 
them  as  the  testimony  of  God,  the  greater  must  be  his  alarm  (even  as  if  he 
heard  the  voice  from  mount  Sinai  out  of  the  midst  of  the  fire ;)  unless  he 
be  conscious  of  having  renounced  every  other  confidence,  to  *  flee  for  re- 
fuge to  lay  hold  on  the  hope  set  before  us'  in  the  Gospel.  Such  alarms  pre- 
pare men  to  attend  to  the  counsel  of  those  who  preach  salvation  by  faith  in 
Christ  alone,  provided  there  may  yet  be  hope ;  of  which  there  is  no  reason 
to  doubt. 


96  THE  PILGRIM'S  PROGRESS. 

a  design  to  beguile  thee  of  thy  salvation,  by  turning 
thee  from  the  way  in  which  I  had  set  thee.  After  this, 
Evangelist  called  aloud  to  the  heavens  for  confirmation 
of  what  he  had  said ;  and  with  that  there  came  words 
and  fire  out  of  the  mountain  under  which  poor  Christian 
stood,  that  made  the  hair  of  his  flesh  stand  up.  The 
words  were  thus  pronounced ;  "  As  many  as  are  of  the 
works  of  the  law  are  under  the  curse;  for  it  is  written, 
Cursed  is  every  one  that  continueth  not  in  all  things 
which  are  written  in  the  book  of  the  law  to  do  them."n 

Now  Christian  looked  for  nothing  but  death,  and 
began  to  cry  out  lamentably ;  even  cursing  the  time  in 
which  he  met  with  Mr.  Worldly  Wiseman ;  still  calling 
himself  a  thousand  fools  for  hearkening  to  his  counsel. 
He  also  was  greatly  ashamed  to  think  that  this  gentle- 
man's arguments,  flowing  only  from  the  flesh,  should 
have  the  prevalency  with  him  so  far  as  to  cause  him  to 
forsake  the  right  way.  This  done,  he  applied  himself 
again  to  Evangelist  in  words  and  sense  as  follows. 

CHR.  Sir,  what  think  you,  is  there  any  hope  ?     May 

I  now  go  back,  and  go  up  to  the  wicket-gate  ?    Shall 

CHRISTIAN  IN-    I  not  be  abandoned  for  this,  and  sent  back 

QDIRES       IF         HE 

£APPY.YET  BE  from  thence  ashamed  ?  I  am  sorry  I  have 
hearkened  to  this  man's  counsel :  but  may  my  sin  be 
forgiven  ? 

Then  said  Evangelist  to  him,  Thy  sin  is  very  great,* 

n  Gal.  iii.  10. 

*  In  attempting  to  encourage  those  who  despond,  we  should  by  no  means 
persuade  them  that  their  sins  are  few  or  trivial,  or  even  that  they  judge  too 
hardly  of  their  own  conduct ;  nay,  we  should  endeavour  to  convince  them, 
that  their  guilt  is  even  far  greater  than  they  suppose ;  though  not  too  great 
to  be  pardoned  by  the  infinite  mercy  of  God  in  Christ  Jesus :  for  this  tends 
to  take  them  off  more  speedily  from  every  vain  attempt  to  justify  them- 
selves, and  renders  them  more  unreserved  in  relying  on  Christ  for  accept- 


EVANGELIST 
COMFORTS      HIM. 


THE   PILGRIM'S   PROGRESS.  97 

for  by  it  thou  hast   committed  tw^^^eyils;   thou  hast 

forsaken_the  waj^that  is  good,  to  tread  inJbrbidden 

paths.     Yet  will   the   man   at   the   gate 

receive  thee,  for  he  has  goodwill  for  men; 

only,  said  he,  take  heed  that  thou  turn  not  aside  again, 

"lest  thou  perish  from  the  way,  when  his  wrath  is 

kindled  but  a  little."0 

Then  did  Christian  address  himself  to  go  back ;  and 
Evangelist,  after  he  had  kissed  him,  gave  him  one  smile, 
and  bid  him  God  speed.  So  he  went  on  with  haste, 
neither  spake  he  to  any  man  by  the  way ;  nor  if  any 
man  asked  him,  would  he  vouchsafe  them  an  answer. 
He  went  like  one  that  was  all  the  while  treading  on 
forbidden  ground,  and  could  by  no  means  think  himself 
safe  till  again  he  was  got  into  the  way  which  he  had 
left  to  follow  Mr.  Worldly  Wiseman's  counsel.  So  in 
process  of  time  Christian  got  up  to  the  gate.*  Now 

o  Psalm  ii.  12. 

ance.  In  the  midst  of  the  most  affectionate  encouragements,  the  faithful 
minister  must  also  solemnly  warn  young  converts  not  to  turn  aside ;  nor 
can  the  humble  ever  find  confidence  or  comfort,  till  they  are  conscious  of 
having  regained  the  way  they  had  forsaken. 

*\The  gate,  at  which  Christian  desired  admission,  represents  Christ  him- 
self, as  received  by  the  penitent  sinner  in  all  his  offices,  and  for  all  the  pur- 
poses of  salvation,  according  to  the  measure  of  his  explicit  knowledge  ;-J  by 
which  he  actually  enters  into  a  state  of  acceptance  with  God.  The  Scrip- 
tures referred  to  were  spoken  by  our  Lord  himself,  previous  to  the  full  re- 
velation of  his  character  and  redemption ;  and  may  be  very  properly  ex- 
plained of  a  man's  finally  and  decidedly  renouncing  his  worldly  and  sinful 
pursuits,  and  engaging  with  diligence  and  self-denial  in  a  life  of  devoted- 
ness  to  God.  '  The  broad  road  leads  to  destruction ;'  the  gate  by  which 
men  enter  into  it  is  wide ;  for  we  are  all  *  born  in  sin  and  the  children  of 
wrath,'  and  'turn  every  one  to  his  own  way'  of  folly  and  transgression:  but 
the  strait,  gate  opens  into  '  the  narrow  way  that  leadeth  unto  life ;'  and  at  this 
the  penitent  finds  admission  with  difficulty  and  conflict.  As  it  is  strait,  (or, 
in  the  language  of  the  allegory,  a  wicket,  or  a  little  gate,)  the  convert  can- 
not carry  along  with  him  any  of  his  sinful  practices,  ungodly  companions, 

N 


98  THE  PILGRIM'S  PROGRESS. 

over  the  gate  there  was  written,  "  Knock,  and  it  shall 
be  opened  unto  you."p 

He  knocked,  therefore,  more  than  once  or  twice, 
saying, 

"  May  I  now  enter  here  ?     Will  he  within 
Open  to  sorry  me,  though  I  have  been 
An  undeserving  rebel!     Then  shall  I 
Not  fail  to  sing  his  lasting  praise  on  high." 

At  last  there  came  a  grave  person  to  the  gate, 
named  Good-will,*  who  asked  Who  was  there  ?  and 
whence  he  came  ?  and  what  he  would  have  ? 

p  Matt.  vii.  8. 

worldly  idols,  or  carnal  confidences,  when  he  strives  to  enter  in  at  it ;  nor 
can  he  effectually  contend  with  those  enemies  that  obstruct  his  passage, 
unless  he  wrestle  continually  with  God  in  prayer,  for  his  gracious  assist- 
ance. But,  while  we  advert  to  these  things,  we  must  not  forget,  that  the 
sinner  returns  to  God  by  faith  in  Christ :  genuine  repentance  comes  from 
him  and  leads  to  him ;  and  the  true  believer  not  only  trusts  in  the  Lord  for 
salvation,  but  also  seeks  his  liberty  and  happiness  in  his  service.  To  enter 
in  this  manner,  by  Christ  the  door,  is  so  contrary  to  man's  pride  and  lusts, 
to  the  course  of  the  world,  and  to  the  temptations  of  the  devil,  that 
striving  or  wrestling  is  more  necessary  in  this  than  it  can  be  conceived  to 
be  in  any  other  kind  of  conversion.  Various  things  commonly  precede  this 
unreserved  acceptance  of  Christ,  in  the  experience  of  those  who  are  born 
of  God ;  but  they  are  not  easily  distinguishable  from  many  temporary  con- 
victions, impressions,  and  starts  of  devotion,  which  evidently  vanish  and 
come  to  nothing.  Yet  even  this  is  judiciously  distinguished  by  our  author 
from  that  view  of  the  cross  by  which  Christian  was  delivered  from  his  bur- 
den, for  reasons  which  will  speedily  be  stated.  The  following  lines  are 
here  inserted,  under  an  engraving : — 

'  He  that  would  enter  in,  must  first  without 

Stand  knocking  at  the  gate,  nor  need  he  doubt 

That  is  a  knocker,  but  to  enter  in  ; 

For  God  can  love  him,  and  forgive  his  sin.' 

X,  Good-will  seems  to  be  an  allegorical  person,  the  emblem  of  the  com- 
passionate love  of  God  to  sinners,  in  and  through  Jesus  Christ  (Luke  ii.  14.)  / 
He  '  came  from  heaven  to  do  the  will  of  him  that  sent  him,'  and  '  he  will 
in  no  wise  cast  out  any  that  come  to  him,'  either  on  account  of  their  former 
sins,  or  their  present  mistakes,  infirmities,  evil  propensities  and  habits,  or 


THE  GATE  WILL 
BE  OPENED  TO 
BROKEN- HEARTED 


THE  PILGRLM'S  PROGRESS.  99 

CHR.  Here  is  a  poor  burdened  sinner.  I  GQDJP.  from 
the  city  of  Destruction,  but  am  geiag-to  Mount^Zion^ 
that  I  may  be  delivered  from  the  wrath  to  come.  I 
would,  therefore,  sir,  since  I  am  informed  that  by  this 
gate  is  the  way  thither,  know  if  you  are  willing  to  let 
me  in. 

I  am  willing  with  all  my  heart, 
said  he;  and  with  that  he  opened  the 
gate. 

So  when  Christian  was  stepping  in,  the  o,ther  gave 
him  a  pull.*  Then  said  Christian,  What  means  that  ? 
The  other  told  him,  A  little  distance  from  this  gate 
there  is  erected  a  strong  castle,  of  which  Beelzebub  is 

pecnliar  temptations.  *  He  waits  to  be  gracious,'  till  sinners  apply  by  earn- 
est persevering  prayer  for  his  salvation ;  and  even  the  preparation  of  heart 
which  leads  to  this  is  not  requisite  to  induce  the  Lord  to  receive  them,  but 
to  make  them  willing  to  apply  to  him.  Numbers  give  themselves  no  con- 
cern about  their  souls ;  others,  after  convictions,  turn  back  with  Pliable,  or 
finally  cleave  to  the  counsels  of  worldly  wisdom :  but  all,  who  come  to 
Christ  with  a  real  desire  of  his  whole  salvation,  are  cordially  welcomed ; 
over  them  angels  rejoice,  and  in  them  the  Redeemer  '  sees  of  the  travail 
of  his  soul  and  is  satisfied.'  So  that  inquirers  are  greatly  mistaken  when 
they  fear  lest  Christ  should  reject  them;  since  they  need  only  dread  being 
tempted  to  reject  him,  or  being  partial  and  hypocritical  in  their  application 
to  him. 

*  As  sinners  become  more  decided  in  applying  to  Christ,  and  assiduous  in 
the  means  of  grace,  Satan,  if  permitted,  will  be  more  vehement  in  his  en- 
deavours to  discourage  them ;  that,  if  possible,  he  may  induce  them  to  de- 
sist, and  so  to  come  short  of  the  prize.  Indeed,  the  Lord  will  accomplish 
the  good  work  which  he  hath  begun  by  his  special  grace ;  but  probably  the 
powers  of  darkness  cannot  exactly  distinguish  between  those  impression* 
which  are  the  effects  of  regeneration,  and  such  as  result  from  the  excite- 
ment of  natural  passions.  It  is,  however,  certain,  that  they  attempt  to  dis- 
turb those  who  earnestly  cry  for  mercy,  by  various  suggestions,  to  which 
they  were  wholly  strangers,  while  satisfied  with  a  form  of  godliness:  and 
that  the  Christian's  grand  conflict,  to  the  end  of  his  course,  consists  in  sur- 
mounting the  hinderances  and  opposition  that  he  experiences,  in  keeping 
near  to  the  throne  of  grace,  by  fervent,  importunate,  and  persevering  prayer. 


100  THE  PILGRIM'S   PROGRESS. 

the  captain :  from  thence  both  he,  and  they  that  are 
SATAN  ENVIES  with  him,  shoot  arrows  at  those  that  come 

THOSE     THAT     EN- 
TER   THE    STRAIT       n-r^.     4^     *l~»ici     rrn  f  <-k        iT     Vio^lir    *V»/-kt7-    rv*  o  ir    f\  1  fl     \)Q- 


GATE. 


fore  they  can  enter  in. 

Then  said  Christian,  I  rejoice  and  tremble.  So  when 
T  CHRISTIANSEN-  he  was  got  in,  the  man  at  the  gate  asked 
mn&»«  ""  him,  who  directed  him  thither? 

CHR.  Evangelist  bid  me  come  hither  and  knock,  as 
TALK  BETWEEN  I  did;  and  he  said,  that  you,  sir,  would 


GOODWILL 

me  what  i  must 


GOOD.  An  open  door  is  set  before  thee,  and  no  man 
can  shut  it. 

CHR.  Now  I  begin  to  reap  the  benefit  of  my  ha- 
zards. 

GOOD.  But  how  is  it  that  you  came  alone  ? 

CHR.  Because  none  of  my  neighbours  saw  their 
danger,  as  I  saw  mine. 

GOOD.  Did  any  of  them  know  of  your  coming  ? 

CHR.  Yes,  my  wife  and  children  saw  me  at  the  first, 
and  called  after  me  to  turn  again :  also  some  of  my 
neighbours  stood  crying,  and  calling  after  me  to  re- 
turn ;  but  I  put  my  fingers  in  my  ears,  and  so  came  on 
my  way. 

GOOD.  But  did  none  of  them  follow  you,  to  persuade 
you  to  go  back  ? 

CHR.  Yes,  both  Qbstmate___ajad:  Pliable:^  but^when 
they  saw  that  they  r.niijHjTnl^ugya.il,  Ohfttoal£__wpnt 
railing  back,  but  Pliable_came  withjna_aJiitle  way. 

GOOD.  But  why  did  he  not  come  through  ? 

CHR.  We  indeed  came  both  together,  until  we  came 
to  the  Slough  of  Despond,  into  the  which  we  also  sud- 
denly fell.  And  then  was  my  neighbour  Ejiable  dis- 
couraged, and  would  not  adventure  further.  Where- 


CHRISTIAN  AC- 
CD  S  E  T  H  HIMSELF 
BEFORE  THE  MAN 
AT  THE  GATK. 


THE  PILGRIM'S   PROGRESS.  101 

fore,  getting  out  again  on  the  side  next  to    *  MAN  MAY  HAVE 

COMPANY  WHEN 

his  own  house,  he  told  me,  I  should  pos-  H*ASVEETN*  AND  YET 
sess  the  brave  country  alone  for  him:  so  I™**1 
he  went  his  way,  and  I  came  mine :  he  after  Obstinate, 
and  I  to  this  gate. 

Then  said  Good-will,  Alas,  poor  man !  is  *he 
tial  g1ory_of^sp  little  esteenajwjtb  him,  tha*  he/cc; 
it  not  worth  running  jhe  hazard  of  a  few-difficulties'  to 
obtain  it  ? 

Truly,  said  Christian,  I  have  said  the  truth  of  Pli- 
able, and  if  I  should  also  say  all  the 
truth  of  myself,  it  will  appear  there  is  no 
betterment*  betwixt  him  and  myself.  It  is  true,  he 
went  back  to  his  own  house,  but  I  also  turned  aside  to 
go  into  the  way  of  death,  being  persuaded  thereto  by 
the  carnal  argument  of  one  Mr.  Worldly  Wiseman. 

GOOD.  Oh,  did  he  light  upon  you  ?  What,  he  would 
have  had  you  seek  for  ease  at  the  hands  of  Mr.  Le- 
gality !  they  are  both  of  them  a  very  cheat.  But  did 
you  take  his  counsel  ? 

CHR.  Yes,  as  far  as  I  durst.  I  went  to  find  out  Mr. 
Legality,  until  I  thought  that  the  mountain  that  stands 
by  his  house  would  have  fallen  upon  my  head ;  where- 
fore there  was  I  forced  to  stop. 

GOOD.  That  mountain  has  been  the  death  of  many, 

*  Our  author  here  puts  a  very  emphatical  word  into  Christian's  mouth, 
('  there  is  no  betterment  betwixt  him  and  myself,')  which  later  editors  have 
changed  for  difference.  This  is  far  from  an  improvement,  though  the  word 
be  more  classical :  for  grace  had  made  an  immense  difference  between 
Christian  and  Pliable  ;  but  the  former  thought  his  conduct  equally  criminal, 
and  therefore,  in  respect  to  their  deservings,  there  was  no  betterment  be- 
twixt them.  There  are  many  alterations  of  a  similar  nature,  in  which  the 
old  copies  have  been  generally  followed  ;  but  it  would  preclude  more  useful 
matter  were  they  constantly  noted. 


CHRISTIANISCOM 
FORTE  D       AGAIN, 
AND         DIRECTED 
YET   ON  HIS  WAY. 


102  THE  PILGRIM'S  PROGRESS. 

and  will  be  the  death  of  many  more :  it  is  well  you 
escaped  being  by  it  dashed  in  pieces. 

CHR.  Why,  truly,  I  do  not  know  what  had  become 
of  me  there,  had  not  Evangelist  happily  met  me  again 
as  I  was  musing  in  the  midst  of  my  dumps :  but  it  was 
QocfcV  mercy  that  he  came  to  me  again,  for  else  I  had 
never  some  Cither.  But  now  I  am  come,  such  a  one 
&s  lam;  more  fit  indeed  for  death  by  that  mountain, 
than  thus  to  stand  talking  with  my  Lord.  But,  oh ! 
what  a  favour  is  this  to  me,  that  yet  I  am  admitted 
entrance  here. 

GOOD.  We  make  no  objections,  against  any,  not- 
withstanding all  that  they  have  done  before  they  come 
hither;  they  in  no  wise  are  cast  out.q 
And  therefore,  good  Christian,  come  a 
little  way  with  me,  and  I  will  teach  thee 
about  the  way  thou  must  go.  Look  before  thee ;  dost 
thou  see  this  narrow  way  ?*  that  is  the  way  thou  must 

q  John  vi.  37. 

*  Christian,  being1  admitted  at  the  strait  gate,  is  directed  in  the  narrow 
way.  In  the  broad  road  every  man  may  chose  a  path  suited  to  his  inclina- 
tions, shift  about  to  avoid  difficulties,  or  accommodate  himself  to  circumstan- 
ces; and  he  will  be  sure  of  company  agreeable  to  his  ta'ste.  But  Christians 
must  follow  one  another  in  the  narrow  way,  along  the  same  track,  surmount- 
ing difficulties,  facing  enemies,  and  bearing  hardships,  without  any  room  to 
evade  them :  nor  is  any  indulgence  given  to  different  tastes,  habits,  or  pro- 
pensities. It  is,  therefore,  a  straitened,  or,  as  some  render  the  word,  an 
afflicted  way ;  being  indeed  an  habitual  course  of  repentance,  faith,  love, 
self-denial,  patience,  and  mortification  to  sin  and  the  world,  according  to  the 
rule  of  the  Holy  Scriptures.  Christ  himself  is  the  way,  by  which  we  come 
to  the  Father  and  walk  with  him ;  but  true  faith  works  by  love,  and  '  sets 
us  in  the  way  of  his  steps'  (Psalm  Ixxxv  13.)  This  path  is  also  straight,  as 
opposed  to  the  crooked  ways  of  wicked  men  (Psalm  cxxv.  5 ;)  for  it  consists 
in  an  uniform  regard  to  piety,  integrity,  sincerity,  and  kindness,  at  a  dis- 
tance from  all  the  hypocrisies,  frauds,  and  artifices  by  which  ungodly  men 
wind  about,  to  avoid  detection,  keep  up  their  credit,  deceive  others,  or  im- 
pose on  themselves.  The  question  proposed  by  Christian  implies,  that  be- 


THE  PILGRIM'S  PROGRESS.  103 

go.  It  was  cast  up  by  the  patriarchs,  prophets,  Christ, 
and  his  apostles,  and  it  is  as  straight  as  a  rule  can 
make  it :  this  is  the  way  thou  must  go. 

But,  said    Christian,    are    there    no    turnings    nor 
windings,  by  which  a  stranger  may  lose          CHRISTIAN 

*  J  AFRAID    OF   LOSING 

his  way  ?  HIS  WAY-    - 

GOOD.  Yes*. -there  are  many  ways  butt  down  upon 
this,  and  they  are  crooked  and  wide:   but  thus  thou 

mayest   Higfinmiiah  tli^j-Jnrht  frnij)  ffrfi  wrnng,,  the*    right 

only_bejng  straight  and  narrow/ 

Then  I  sawjnjny  dream^  that  Christian  asked  him 
further,  if  he  could  not  help  him  off  with          CHRISTIAN 

WEARY       OF      HIS 

his  burden  that  was  upon  his  back,*  for  as    BDRDEN- 

yet  he  had  not  got  rid  thereof,  nor  could  he  by  any 

means  get  it  off  without  help. 

He  told  him,  As  to  thy  burden,  be  content  to  bear  it, 

r  Matt.  vii.  14. 

lievers  are  more  afraid  of  missing  the  way,  than  encountering  hardships  in 
it :  and  Good-will's  answer,  that  many  ways  butted  down  on  it,  or  opened 
into  it,  in  various  directions,  shews,  that  the  careless  and  self-willed  are  ex- 
tremely liable  to  be  deceived :  but  it  follows,  that  all  these  ways  are  crooked 
and  wide ;  they  turn  aside  from  the  direct  line  of  living  faith  and  holy  obe- 
dience, and  are  more  soothing,  indulgent,  and  pleasing  to  corrupt  nature 
than  the  path  of  life*  which  lies  straight  forward,  and  is  everywhere  con- 
trary to  the  bias  of  the  carnal  mind. 

*  A  general  reliance  on  the  mercy  of  God  by  faith  in  Christ,  accom- 
panied with  consciousness  of  sincerity  in  applying  for  this  salvation,  gives 
some  encouragement  to  the  convinced  sinner's  hope ;  and  transient  joys  are 
often  vouchsafed  in  a  large  proportion  to  unestablished  believers :  but  more 
distinct  views  of  the  glory  of  the  gospel  are  necessary  to  abiding  peace. 
The  young  convert's  consolations  resemble  the  breaking  forth  of  the  sun  in 
a  cloudy  and  tempestuous  day ;  those  of  the  experienced  Christian,  the  sun's 
more  constant  light  in  settled  weather,  which  is  not  long  together  interrup- 
ted, though  it  be  sometimes  dimmed  by  intervening  clouds.  Believers 
should  not,  therefore,  rest  in  such  transient  glimpses,  but  press  forward  to 
more  abiding  peace  and  joy  :  and,  as  Christ  does  not  in  general  bestow  this 
blessing  on  the  unestablished,  the  endeavours  of  ministers  to  do  so  must  be 
vain. 


104  THE  PILGRIM'S  PROGRESS. 


THERE  is  NO  D E-  until  thou  comest  to  the  place  of  deliver- 

T.ivcBiNr-i?      v-a  n\r  — * 

thy  back 


LIVERANCE  FROM 
THE  GUILT  AND 
BURDENOFSIN.BUT 
BYTHEDEATHAND 
BLOOD  OF  CHRIST. 


CHRISTIAN  COMES 
TO  THE  HOUSE 
OF  THE  INTER- 


Then  Christian  began  to  gird  up  his  loins,  and  to 
address  himself  to  his  journey.  So  the  other  told  him, 
that  by  that  he  was  gone  some  distance  from  the  gate, 
he  would  come  at  the  house  of  the  Intej^xceJer,  at  whose 
door  he  should  knock,  and  he  would  show  him  excellent 
things.  Then  Christian  took  his  leave  of  his  friend, 
and  he  again  bid  him  God  speed. 

Then  he  went  on,  till  he  came  at  the  house  of  the 
Interpreter,*  where  he  knocked  over  and 
over.  At  last  one  came  to  the  door,  and 
asked  who  was  there. 

CHR.  Sir,  here  is  a  traveller,  who  was  bid  by  an 
acquaintance  of  the  good  man  of  this  house  to  call  here 
for  my  profit ;  I  would  therefore  speak  with  the  master 
of  the  house. 

So  he  called  for  the  master  of  the  house,  who,  after 

*  We  continually  meet  with  fresh  proofs  of  our  author's  exact  acquaint- 
ance with  the  Scriptures,  his  sound  judgment,  deep  experience,  and  exten- 
sive observation.  With  great  propriety  he  places  the  house  of  the  Inter- 
preter beyond  the  strait  gate :  for  the  knowledge  of  divine  things,  which 
precedes  conversion  to  God  by  faith  in  Christ,  is  very  scanty,  compared  with 
the  diligent  believer's  subsequent  attainments.  A  few  leading  truths  deeply 
impressed  on  the  heart  and  producing  efficacious  fears,  hopes,  desires,  and 
affections,  characterize  the  state  of  a  new-born  babe  :  but  reliance  on  the 
mercy  of  God  through  Jesus  Christ  prepares  him  to  receive  further  instruc- 
tion :  and,  '  having  tasted  that  the  Lord  is  gracious,  he  desires  the  sincere 
milk  of  the  word,  that  he  may  grow  thereby.'  The  Interpreter  is  an  emblem 
of  the  teaching  of  the  Holy  Spirit,  according  to  the  Scripture,  by  means  of 
reading,  hearing,  praying,  and  meditating,  accompanied  by  daily  experience 
and  observation.  Believers  depend  on  this  continual  teaching,  and  are  not 
satisfied  with  human  instruction,  but  look  to  the  fountain  of  wisdom,  that 
they  may  be  delivered  from  prejudice,  preserved  from  error,  and  enabled  to 
profit  by  the  ministry  of  the  word. 


THE  PILGRIM'S   PROGRESS.  105 

a  little  time,  came  to  Christian,  and  asked  him  what 
he  would  have. 

Sir,  said  Christian,  I  am  a  man  that  am  come  from 
the  city  of  Destruction,  and  am  going  to  the  Mount 
Zion ;  and  I  was  told  by  the  man  that  stands  at  the 
gate  at  the  head  of  this  way,  that,  if  I  called  here,  you 
would  show  me  excellent  things,  such  as  would  be  help- 
ful to  me  on  my  journey. 

Then  said  the  Interpreter,  Come  in ;  I  will  show  thee 
that  which  will  be  profitable  to  thee.*  So  ?"„£  ENTER' 
he  commanded  his  man  to  light  the  candle,  ILLUMINATION. 

*  The  condescending  love  of  the  Holy  Spirit,  in  readily  granting  the 
desires  of  those  who  apply  for  his  teaching,  notwithstanding  their  sins, 
prejudices,  and  slowness  of  heart  to  understand,  can  never  sufficiently  be 
admired.  (Psalm  cxliii.  10.)  He  employs  men  as  his  instruments,  who, 
by  explaining  the  Scriptures,  may  be  said  to  '  light  the  candle :'  but  he 
alone  efficaciously  opens  the  mind  to  instruction.  *  The  secret  of  the  Lord 
is  with  them  that  fear  him.'  (Psalm  xxv.  14.)  The  Interpreter  leads  them 
apart  to  communicate  to  them  heavenly  wisdom,  which  is  hidden  from  the 
most  sagacious  of  worldly  men.  The  first  lesson  here  inculcated  relates 
to  the  character  of  the  true  minister :  for  nothing  can  be  more  important  to 
every  one  who  enquires  the  way  to  heaven,  than  to  be  able  to  distinguish 
faithful  pastors  from  hirelings,  blind  guides,  and  false  teachers ;  who  are 
Satan's  principal  agents  in  deceiving  mankind,  and  in  preventing  the  sta- 
bility, consistency,  and  fruitfulness  of  believers.  This  portrait  and  its  key 
need  no  explanation:  but  all,  who  sustain,  or  mean  to  assume  the  sacred 
office,  should  seriously  examine  it,  clause  by  clause,  with  the  Scriptures 
from  which  it  is  deduced ;  inquiring  impartially  how  far  they  resemble  it, 
and  praying  earnestly  for  more  exact  conformity;  and  every  one  should  be 
extremely  careful  not  to  intrust  his  soul  to  the  guidance  of  those  who  are 
wholly  unlike  this  emblematic  representation.  For  surely  a  slothful,  friv- 
olous, dissipated,  licentious,  ambitious,  profane,  or  contentious  man,  in  the 
garb  of  a  minister,  cannot  safely  be  trusted  as  a  guide  in  the  way  to  heaven! 
He,  who  never  studies,  or  studies  any  thing  in  preference  to  the  Bible,  can- 
not be  qualified  to  *  unfold  dark  things  to  sinners !'  and  he,  who  is  abundantly 
more  careful  about  his  income,  ease,  or  consequence,  than  about  the  souls 
of  his  flock,  cannot  be  followed  without  the  most  evident  danger  and  the 
most  inexcusable  folly !  For  who  would  employ  an  ignorant,  indolent,  or 
fraudulent  lawyer,  or  physician,  merely  because  he  happened  to  live  in  the 
same  parish  1 

0 


THE   FASHION   OF 
THE    PICTUR  E. 


106  THE  PILGRIM'S   PROGRESS. 

and  bid  Christian  follow  him;  so  he  had  him  into  a 

private  room,  and  bid  his  man  open  a  door ;  the  which 

CHRISTIAN  SEES  when   he   had   done,  Christian    saw   the 

A    BRAVEPICTURE. 

picture  of  a  very  grave  person  hang  up 
against  the  wall ;  and  this  was  the  fashion 
of  it :  he  had  eyes  lifted  up  to  heaven,  the  best  of  books 
in  his  hand,  the  law  of  truth  was  written  upon  his  lips, 
the  world  was  behind  his  back ;  he  stoodj-sjfjie^pleaded 
with  men,  and  a  crown  of  gold  did  hang  over  his  head. 
Then  said  Christian,  What  meaneth  this  ? 
INTER.  The  man  whose  picture  this  is,  is_one  of  a 
thousand ;  he  can  beget  children,8  travail  in  birth  with 
children/  and  nurse  them  himself  when  they  are  born. 
And  whereas  thou  seest  him  with  his  eyes  lift  up  to 
heaven,  the  best  of  books  in  his  hand,  and 
the  law  of  truth  writ  on  his  lips :  it  is  to 
show  thee,  that  his  wojjs-Js-j£Ljmow  and  unfold^  dark 
things_j£_ sinners ;  even  as  also  thou  seest  him  stand 
as  ifhe  pleaded  with  men :  and  whereas  thou  seest  the 
world  as  cast  behind  him,  and  that  a  crown  hangs  over 
his  head;  that  is  to  show  thee,  that  slighting  and 
despising  the  things  that  are  present  for  the  love  that 
he  hath  to  his  Master's  service,  he  is  sure  in  the  world 
that  comes  next,  to  have  glory  for  his  reward.  Now, 
WHY  HE  SHOWED  said  the  Interpreter,  I  have  showed  thee 

HIM  THISPICTURE  ,     .  .  ~ 

FIRST.  this  picture  nrst,  because  the  man  whose 

picture  this  is,  is  thg  only  man^whomjhe  Lord  of  the 
place  whither  thou  art  going  hath  Authorized  to  be  thy 
guide  in  all  difficult  places  thou  mayest  meet  with  in 
the  way.  Wherefore  take  good  heed  to  what  I  have 
showed  thee,  and  bear  well  in  thy  mind  what  thou  hast 
seen;  lest  in  thy  journey  thou  meet  with  some  that 


MEANING   OF   THE 
PICTURE. 


s  1  Cor.  iv.  15.  t  Gal.  iv.  19. 


THE   PILGRIM'S   PROGRESS.  107 

pretend  to  lead  thee  right,  but  their  way  goes  down  to 
death. 

Then  he  took  him  by  the  hand,  and  led  him  into  a 
very  large  parlour,  that  was  full  of  dust,  because  never 
swept ;  the  which  after  he  had  reviewed  a  little  while, 
the  Interpreter  called  for  a  man  to  sweep.  Now, 
when  he  began  to  sweep,  the  dust  began  so  abundantly 
to  fly  about,  that  Christian  had  almost  therewith  been 
choked.*  Then  said  the  Interpreter  to  a  damsel  that 

*  All  true  believers  desire  sanctification,  of  which  the  moral  law  is  the 
standard:  yet  every  attempt  to  produce  conformity  in  heart  and  life  to  that 
standard,  by  regarding  the  precepts,  apart  from  the  truths  and  promises,  of 
Scripture,  excites  and  discovers  the  evils  which  before  lay  dormant  in  the 
heart;  according  to  the  significant  emblem  here  adduced.  Mere  moral 
preaching,  indeed,  has  no  such  effect :  because  in  the  place  of  the  divine 
law,  it  substitutes  another  rule,  which  is  so  vague,  that  self-flattery  will  en- 
able almost  any  man,  who  is  not  scandalously  vicious,  to  deem  himself  justi- 
fied according  to  it :  so  that,  instead  of  enmity  being  excited  in  the  heart, 
he  allows  the  rule  by  which  he  is  approved  ;  and  loves  his  idea  of  God,  be- 
cause it  accords  so  well  with  his  own  character.  But,  when  the  holy  law 
is  brought  with  energy  to  the  conscience,  its  strictness,  spirituality,  and 
severity,  awaken  the  latent  enmity  of  the  heart :  the  absolute  self-denial  it 
demands,  even  in  the  most  plausible  claims  of  self-love,  its  express  prohibi- 
tion of  the  darling  sin,  with  the  experienced  impracticability  of  adequate  obe- 
dience, and  the  awful  sentence  it  denounces  against  every  transgressor,  con- 
cur in  exciting  opposition  to  it,  and  even  to  him  who  gave  it.  Moreover, 
the  consciousness  of  a  hankering  after  things  prohibited,  and  a  conviction 
of  the  evil  of  such  concupiscence,  induce  a  man  to  conclude  that  he  is  viler 
than  ever;  and,  indeed,  clearer  knowledge  must  aggravate  the  guilt  of 
every  sin.  A  little  discouragement  of  this  kind  prevails  with  numbers  to 
cease  from  all  endeavours,  at  least  for  a  season;  supposing  that  at  present 
it  is  impossible  for  them  to  serve  God ;  but  others,  being  more  deeply 
humbled,  and  taken  off  from  all  self-confidence,  are  thus  prepared  to  under- 
stand and  welcome  the  free  salvation  of  the  Gospel.  The  law  then  appears 
disarmed  of  its  curse,  as  the  rule  and  standard  of  holiness ;  while  righteous- 
ness and  strength  are  sought  by  faith  in  Jesus  Christ :  the  believer  is  en- 
couraged by  the  truths  and  promises  of  the  Gospel,  excited  by  its  motives, 
and  inclined  by  the  Holy  Spirit,  to  desire  advancing  sanctification  :  while 
by  the  prevalence  of  hope  and  love  his  inward  enmity  is  subdued,  and  he 
delights  in  '  cleansing  himself  from  all  filthiness  of  flesh  and  spirit,  and 
perfecting  holiness  in  the  fear  of  God.' 


108  THE  PILGRIM'S  PROGRESS. 

stood  by,  Bring  hither  water,  and  sprinkle  the  room ; 
the  which  when  she  had  done,  it  was  swept  and 
cleansed  with  pleasure. 

Then  said  Christian,  What  means  this  ? 

The  Interpreter  answered,  This  parlour  is.  the  heart 
of  a  man  that  was  never  sanctified  by  the  sweet  grace 
oiLthe^ospel:  the  dust  is  his  original  sin^and  inward 
corruptions  that  have  defiled  the  whole  man.  He  that 
began  to  sweep  at  first  is  the --law;  but  she  that 
brought  water,  and  did  sprinkle  it,  is  the  gospel.  Now, 
whereas  thou  sawest  that  so  soon  as  the  first  began  to 
sweep,  the  dust  did  so  fly  about,  that  the  room  by  him 
could  not  be  cleansed,  but  that  thou  wast  almost 
choked  therewith ;  this  is  to  show  thee,  that  the  Jaw, 
instead  of  deansing^JJTgjTeaj-t  (by  its  working)  from 
.suvdoth  revive,  put  strength  into,  and  increase  it  in 
the  soul,  even  as  it  doth  discover  and  forbid  it;  for  it 
doth  not  give  poweulo  subfile.11 

Again,  as  thou  sawest  the  damsel  sprinkle  the  room 
with  water,  upon  which  it  was  cleansed  with  pleasure ; 
this  is  to  show  thee,  that  when  the  gospeLcomes  in  the 
sweet  and  pre^j^us^Jnfliiances  thereof  to  the  heart, 
then,  I  say,  even  as  thou  sawest  the  damsel  lay  the 
dust  by  sprinkling  the  floor  with  water,  so  is  sin  van- 
quished and  subdued,  and  the  soul  madajclean,  through 
the  faith  of  it,  and  consequently  fit  for  the  King  of 
glory  to  inhabit/ 

I  saw  moreover  in  my  dream,  that  the  Interpreter 

took  him  by  the  hand,  and  had  him  into  a  little  room, 

HE  SHOWED  HIM  where  sat  two JjjJ.lft. children,  each  one  in 

PASSION      AND      PA- 

TIKNCE-  his  chair.     The  name  of  the  eldest  was 


u  Rom.  v.  20.  vii.  7—11.     1  Cor.  xv.  56. 
v  John  xiv.  21—23.  xv.  3.     Acts  xv.  9.     Rom.  xvi.  25,  20.     Eph.  v. 


THE  PILGRIM'S   PROGRESS.  109 


the  name  of  the  other  Putt.™.™  *  Passion 
seemed  to  be  much  discontented,  but  Patience  was 
very  quiet.  Then  Christian  asked,  What  is  the 
reason  of  the  discontent  of  Passion  ?  The  Inter- 
preter answered,  The  governor.,  of  them  PASS10N  WILt 
would  have  jiirtLStay  for  his  best  things  till 

.    ~~  '  -     ""•"  °  PATIENCE       19 

the  beginning  of  the  next  year;  but  he  will  FOR  WAITING. 
have  all  now.     But  Patience  is  willing  to  wait. 

Then  I  saw  that  one  came  to  Passion,  and  brought 
him  a  bag  of  treasure,  and  poured  it  down      PASSION  HATH 

HIS      DESIRE,      AND 

at  his  feet  :  the  which  he  took  up,  and  LUIALLYAW!Y!SH' 
rejoiced  therein,  and  withal  laughed  Patience  to  scorn. 
But  I  beheld  but  a  while,  and  he  had  lavished  all  away, 
and  had  nothing  left  him  but  rags. 


^n  this  instructive  emblem,  Passion  represents  the  prevalence  of  the 
carnal  affections  over  reason  and  religion.  /  Whatever  be  the  object,  this 
dominion  of  the  passions  produces  fretfulness  and  childish  perverseness, 
when  a  man  cannot  obtain  the  imagined  good  his  heart  is  set  upon,  which 
wholly  relates  to  the  present  life.  But  this  impatience  of  delay  or  disap- 
pointment is  succeeded  by  pride,  insolence,  contempt  of  others,  and  inor- 
dinate momentary  delight,  if  he  be  indulged  with  the  possession  of  his  idol. 
Such  men  may  scorn  believers  as  foolish  and  wretched  :  but  they  soon  grow 
dissatisfied  with  success,  and  speedily  lavish  away  their  good  things.  On 
the  other  hand*  Patience  is  the  emblem  of  those  who  quietly  and  meekly 
wait  for  future  happiness,  renouncing  present  things  for  the  sake  of  it. 
True  riches,  honours,  and  pleasures  are  intended  for  them,  but  not  here  ; 
and  as  well  educated  little  children,  they  simply  wait  for  them  till  the 
appointed  season,  in  the  way  of  patience  and  obedience,  j  Reason  determines, 
that  a  greater  and  more  permanent  good  hereafter  is  preferable  to  a  less 
and  fleeting  enjoyment  at  present  :  faith  realizes,  as  attainable,  a  felicity 
infinitely  more  valuable  than  all  which  this  world  can  possibly  propose  to 
us  :  so  that  in  this  respect  the  life  of  faith  is  the  reign  of  reason  over  pas- 
sion, while  unbelief  makes  way  for  the  triumph  of  passion  over  reason. 
Nor  can  any  thing  be  more  essential  to  practical  religion  than  an  abiding 
conviction,  that  it  is  the  only  true  wisdom,  uniformly  and  cheerfully  to  part 
with  every  temporal  good,  whenever  it  interferes  with  the  grand  concerns 
of  eternity. 


THE 

MAN      FOR 
IN     THE     HAND. 


110  THE   PILGRIM'S   PROGRESS. 

Then  said  Christian  to  the  Interpreter,  Expound  this 
matter  more  fully  to  me. 

So  he  said,  These  two  lads  are  figures,  Passion  of 
the  men  of  this  world,  and  Pjalience  of  the  men  of  that 
which  is^tp  come  :  for,  as  here  thou  seest,  Passion  will 
have  all  now,  this  year,  that  is  to  say,  in  this  world  ; 
so  are  the  men  of  this  world  :  they  must  have  all  their 
good  things  now  ;  they  cannot  stay  till  the  next  year, 
that  is,  until  the  next  world,  for  their  portion  of  good. 
WORLDLY  That  proverb,  "A  bird  in  the  hand  is 

A     BIRD 

worth  two  in  the  bush,"  is  of  more  au- 
thority with  them,  than  are  all  the  divine  testimonies 
of  the  good  of  the  world  to  come.  But  as  thou  sawest 
that  he  had  quickly  lavished  all  away,  and  had  pre- 
sently left  him  nothing  but  rags  ;  so  will  it  be  with  all 
such  men  at  the  end  of  this  world. 

Then  said  Christian,  Now  I  see  that  Patience  has 
the  best  wisdom,  and  that  upon  many 
accounts.  1.  Because  he  stays  for  the 
best  things.  2.  And  also  because  he  will  have  the 
glory  of  his,  when  the  other  has  nothing  but  rags. 

INTER.  Nay,  you  may  add  another,  to  wit,  the  glory 
of  the  next  world  will  never  wear  out  ;  but  these  are 
suddenly  gone.  Therefore  Passion  had  not  so  much 
ST  M^T  reason  to  laugh  at  Patience,  because  he 
had  his  good  things  first,  as  Patience  will 
have  to  laugh  at  Passion,  because  he  had 
his  best  things  last  ;  for  first  must  give  place  to  last, 
because  last  must  have  his  time  to  come:  but  last 
gives  place  to  nothing,  for  there  is  not  another  to 
succeed.  He,  therefore,  that  hath  his  portion  first, 
must  needs  have  a  time  to  spend  it  ;  but  he  that  hath 
his  portion  last,  must  have  it  lastingly  :  therefore  it  is 


PATIENCE     HAD 
THE  BEST  WISDOM. 


THE   PILGRIM'S  PROGRESS.  Ill 

said  of  Dives,  "In  thy  life-time  thou  re-   DIVES  HAD  HIS 

GOOD      THINGS 

ceivedst    thy  good   things,    and  likewise 

Lazarus  evil  things;  but  now  he  is  comforted,  and 

thou  art  tormented."w 

CHR.  Then  I  perceive  it  is  not  best  to  covet  things 
that  are  now,  but  to  wait  for  things  to  come. 

INTER.  You  say  truth,  for  the  things  that  are  jjeen 
are  temporal,  but  the  things  that  are  not  THE  FIRST 

THINGS   ARE   BUT 

seen  are  eternal.*  But  though  this  be  so,  TEMPORAL- 
yet  since  things  present  and  our  fleshly^  appetite  are 
such  near  neighbours  one  to  another;  and  again, 
because  things  jo^cpme  and  carnal  sensa_are  such 
strangers  one  to  another ;  therefore  it  is,  that  the  first 
of  these  so  suddenly  fall  into  amity,  and  that  distance 
is  so  continued  between  the  second. 

Then  I  saw  in  my  dream,  that  the  Interpreter  took 
Christian  by  the  hand,  and  led  him  into  a  place  where 
was  a  fire  burning  against  a  wall,  and  one  standing  by 
it,  always  casting  much  water  upon  it  to  quench  it : 
yet  did  the  fire  burn  higher  and  hotter. 

Then  said  Christian,  What  means  this  ? 

The  Interpreter  answered,  This  fire  is  the  work_pj 
grace  that  is  wrought  in  the  heart ;  he  that  casts 
water  upon  it,  to  extinguish  and  put  it  out,  is  the  devil : 
but  in  that  thou  seest  the  fire,  notwithstanding,  burn 
higher  and  hotter,  thou  shalt  also  see  the  reason  of 
that.  So  he  had  him  about  to  the  back  side  of  the 
wall,  where  he  saw  a  man  with  a  vessel  of  oiL  in  his 
hand,  of  the  which  he  did  also  continually  cast  (but 
secretly)  into  the  fire. 

Then  said  Christian,  What  means  this  ? 

The  Interpreter  answered,  This  is  ChrisLjtvho  con- 

w  Luke  xvi.  19—31.  x  2  Cor.  iv.  18. 


112  THE  PILGRIM'S  PROGRESS. 


tinually,  with  the  jnLjof  his  grace,  maintains  the  work 
already  begun  in  the  heart  ;  by  the  means  of  which, 
notwithstanding  what  the  devil^can  do,  the  souls  of  his 
people  prove  gracious  still/  And  in  that  thou  sawest, 
that  the  man  stood  behind  the  wall  to  maintain  the 
fire  ;  this^  is  to  teach  thee,  that  it~b^  Jiari  for  the 
teeapted  to  see  how  thisj^ork  of  grace  is  maintained 
in  the  soul.* 

I  saw  also  that  the  Interpreter  took  him  again  by  the 
hand,  and  led  him  into  a  pleasant  place,  where  was 
built  a  stately  palace,  beautiful  to  behold,  at  the  sight 
of  which  Christian  was  greatly  delighted  ;  he  saw  also 
upon  the  top  thereof  certain  persons  walking,  who  were 
clothed  all  in  gold.t 

y  2  Cor.  xii.  9. 

*  The  doctrine  of  the  true  believer's  final  perseverance  is  here  stated  in 
so  guarded  a  manner  as  to  preclude  every  abuse  of  it.  The  emblem  implies, 
that  the  soul  is  indeed  quickened  by  special  grace,  and  endued  with  holy 
affections  ;  and  this  heavenly  flame  is  not  almost  extinguished  or  covered 
with  ashes  for  many  years,  and  then  revived  a  little  at  the  closing  scene  ; 
but  it  *  burns  brighter  and  hotter,'  notwithstanding  the  opposition  of  depraved 
nature,  and  the  unremitted  efforts  of  Satan  to  quench  it;  for  the  Lord 
secretly  feeds  it  with  the  oil  of  his  grace.  Unbelievers  can  persevere  in 
nothing  but  impiety  or  hypocrisy  :  when  a  professor  remarkably  loses  the 
vigour  of  his  affections,  the  reality  of  his  conversion  becomes  doubtful,  and 
he  can  take  no  warranted  encouragement  from  the  doctrine  in  question  ;  but 
when  any  one  grows  more  spiritual,  zealous,  humble,  and  exemplary,  in  the 
midst  of  harassing  temptations,  while  he  gives  the  whole  glory  to  the  Lord, 
he  may  take  comfort  from  the  assurance,  that  '  he  shall  be  kept  by  his 
power,  through  faith,  unto  salvation.'  Yet  the  way,  in  which  the  tempted 
are  preserved,  often  so  far  exceeds  their  expectations,  that  they  are  a  wonder 
to  themselves:  every  thing  seems  to  concur  in  giving  Satan  advantage 
against  them,  and  his  efforts  appear  very  successful  ;  yet  they  continue  from 
year  to  year,  «  cleaving  with  purpose  of  heart  unto  the  Lord,'  trusting  in  his 
mercy,  and  desirous  of  living  to  his  glory.  The  instruction  especially  in- 
culcated by  this  emblem  is,  an  entire  reliance  on  the  secret  but  powerful 
influence  of  divine  grace,  to  maintain  and  carry  on  the  sanctifying  work 
that  has  been  begun  in  the  soul. 
<jjr  Many  desire  the  joys  and  glories  of  heaven  (according  to  their  carnal 


11 

I 


THE  PILGRIM'S   PROGRESS.  113 

Then  said  Christian,  May  we  go  in  thither  ? 

Then  the  Interpreter  took  him,  and  led  him  up  toward 
the  door  of  the  palace ;  and  behold,  at  the  door  stood  a 
great  company  of  men,  as  desirous  to  go  in,  but  durst 
not.  There  also  sat  a  man  at  a  little  distance  from  the 
door,  at  a  table-side,  with  a  bool^and  his  ink-horn  before 
him,  to  take  the  names  of  them  that  should  enter 
therein ;  he  saw  also  that  in  the  door-way  stood  many 
men  in  armour_la  keep  itv  being_r^soj££dlo_do__tQ  the 

men  that  WOukLeJOter  what  hurt  and  mi?rhinf  tlwy  p.rmld. 

Now  was  Christian  somewhat  in  amaze.  At  last,  when 
every  man  started  back  for  fear  of  the  armed  men, 
Christian  saw  a  man  of  a  very  stout  coun-  THE  VALIANT  MAN. 
tenance  come  up  to  the  man  that  sat  there  to  write, 
saying,  Set  down  my  name,  sir;  the  which  when  he 
had  done,  he  saw  the  man  draw  his  sword,  and  put  a 
helmet  upon  his  head,  and  rush  toward  the  door  upon 
the  armed  men,  who  laid  upon  him  with  deadly  force ; 
but  the  man,  not  at  all  discouraged,  fell  to  cutting  and 
hacking  most  fiercely.  So  after  he  had  received  and 
given  many  wounds  to  those  that  attempted  to  keep 

ideas  of  them,)  but  few  are  willing  to  '  fight  the  good  fight  of  faith  :'  yet,/ 
without  this  fixed  purpose  of  heart,  the  result  of  Divine  grace,  profession 
will  end  in  apostasy  : — '  the  man  began  to  build,  but  was  not  able  to  finish.' 
This  is  emphatically  taught  us  by  the  next  emblem^  Salvation  is  altogether 
free  and  without  price :  but  we  must  learn  to  value  it  so  highly  as  to  venture 
or  suffer  '  the  loss  of  all  things  that  we  may  win  Christ;'  or  we  shall  not  be 
able  to  break  through  the  combined  opposition  of  the  world,  the  flesh,  and 
the  devil.^5  If  we  fear  any  mischief  that  our  enemies  can  attempt  against 
us,  more  than  coming  short  of  salvation,  we  shall  certainly  perish,  notwith- 
standing our  notions  and  convictions.  We  should,  therefore,  count  our  cost, 
and  pray  for  courage  and  constancy,  that  we  may  give  in  our  names  as  in 
earnest  to  win  the  prize  :  then,  '  putting  on  the  whole  armour  of  God,'  and 
relying  on  his  grace,  we  must  fight  our  way  through  with  patience  and  re- 
solution ;  while  many, '  being  harnassed  and  carrying  bows,'  shamefully  *  turn 
back  in  the  day  of  battle.' 

P 


DESPAIR    LIKE 
IRON   CAGE. 


114  THE  PILGRIM'S  PROGRESS. 

him  out,  he  cut  his  way  through  them  all,  and  pressed 
forward  into  the  palace ;  at  which  there  was  a  pleasant 
voice  heard  from  those  that  were  within,  even  those 
that  walked  upon  the  top  of  the  palace,  saying, 

"  Come  in,  come  in ; 
Eternal  glory  thou  shall  win." 

So  he  went  in,  and  was  clothed  with  such  garments  as 
they.  Then  Christian  smiled,  and  said,  I  think  verily 
I  know  the  meaning  of  this. 

Now,  said  Christian,  let  me  go  hence.*  Nay,  stay, 
said  the  Interpreter,  till  I  have  showed  thee  a  little 
more,  and  after  that  thou  shalt  go  on  thy  way.  So  he 
took  him  by  the  hand  again,  and  led  him  into  a  very 
AN  dark  room,  where  there  sat  a  man  in  an 
iron_cage. 

Now  the  man,  to  look  on,  seemed  very  sad :  he  sat 
with  his  eyes  looking  down  to  the  ground,  his  hands 

*  The  time,  spent  in  acquiring  knowledge,  and  sound  judgment,  is  not 
lost,  though  it  may  seem  to  retard  a  man's  progress,  or  interfere  with  his 
more  active  services :  and  the  next  emblem  is  admirably  suited  to  teach  the 
young  convert  watchfulness  and  caution.  Christian's  discourse  with  the 
man  in  the  iron  cage  sufficiently  explains  the  pvuthor's  meaning ;  but  it  has 
been  observed  by  several  persons,  that  the  man's  opinion  of  his  own  case, 
does  not  prove  that  it  was  indeed  desperate.  Doubtless  these  fears  prevail 
in  some  cases  of  deep  despondency,  when  there  is  every  reason  to  conclude 
them  groundless ;  and  we  should  always  propose  the  free  grace  of  the  Gos- 
pel to  those  that  have  sinned  in  the  most  aggravated  manner,  when  they 
become  sensible  of  their  guilt  and  danger :  yet  it  is  an  awful  fact,  that  some 
are  thus  *  shut  up  under  despair,'  beyond  relief;  and  '  it  is  impossible  to 
renew  them  to  repentance.'  No  true  penitent,  therefore,  can  be  in  this 
case :  and  we  are  commanded  '  in  meekness  to  instruct  those  that  oppose 
themselves,  if  peradventure  God  will  give  them  repentance.'  But,  at  the 
same  time,  we  should  leave  the  doom  of  apparent  apostates  to  God ;  and 
improve  their  example,  as  a  warning  to  ourselves  and  others,  not  to  venture 
one  step  in  so  dangerous  a  path.  This  our  author  has  judiciously  attempted, 
and  we  should  be  careful  not  to  counteract  his  obvious  intention. 


THE  PILGRIM'S  PROGRESS.  115 

folded  together;  and  he  sighed  as  if  he  would  break 
his  heart.  Then  said  Christian,  What  means  this? 
At  which  the  Interpreter  bid  him  talk  with  the  man. 

Then  said  Christian  to  the  man,  What  art  thou? 
The  man  answered,  I  am  what  I  was  not  once. 

CHR.  What  wast  thou  once  ? 

The  man  said,  I  was  once  a  fair  and  flourishing 
professor,  both  in  mine  own  eyes,  and  also  in  the  eyes 
of  others:  I  once  was,  as  I  thought,  fair  for  the 
celestial  city,  and  had  then  even  joy  at  the  thoughts 
that  I  should  get  thither.2 

CHR.  Well,  but  what  art  thou  now  ? 

MAN.  I  am  now  a  man  of  despair,  and  am  shut  up 
iix_it,  as  in  this^  iron  cage.  I  cannot  get  out.  O  now  I 
cannot ! 

CHR.  But  how  earnest  thou  into  this  condition  ? 

MAN.  I  left  off  to  watch  and  be  sober ;  I  laid  the 
reins  upon  the  neck  of  my  lusts*  I  sinned  against  the 
light  of  the  word,  and  the  goodness  of  God ;  I  have 
grieved  the  Spirit,  and  he  is  gone ;  I  tempted^ the  devil, 
and  he  is  come  to  me ;  I  have  provoked  God  to  anger, 
and  he  has  left  me :  I  have  so  hardened  my  heart,  that 
I  cannot  repent. 

Then  said  Christian  to  the  Interpreter,  But  is  there 
no  hope  for  such  'a  man  as  this  ?  Ask  him,  said  the 
Interpreter. 

Then  said  Christian,  Is  there  no  hope,  but  you  must 
be  kept  in  the,  iron  cage  of  despair  ? 

MAN.  No,  none  at  all. 

CHR.  Why  ?  the  Son  of  the  Blessed  is  very  pitiful. 

MAN.  I  fyave  crucified  him  to  myself  afre_sh ;  I  have 
despised  his  person,  I  have  despised  his  righteousness, 


z  Luke  viii.  13. 


116  THE  PILGRIM'S   PROGRESS. 

I  have  counted  his  blood  an  unholy  thing;  I  have  done 
despite  to  the  Spirit  of  grace  :a  therefore  I  have  shut 
myself  out  of  all  the  promises,  and  there  now  remains 
to  me  nothing  but  threatenings,  dreadful  threatenings, 
faithful  threatenings,  of  certain  judgment  and  fiery 
indignation,  which  shall  devour  me  as  an  adversary. 

CHR.  For  what  did  you  bring  yourself  into  this 
condition  ? 

MAN.  For  the  lusts,  pleasures,  and  profits  of  this 
world ;  in  the  enjoyment  of  which  I  did  then  promise 
myself  much  delight:  but  now  every  one  of  those 
things  also  bite  me,  and  gnaw  me  like  a  burning  worm. 

CHR.  But  canst  thou  not  now  repent  and  turn  ? 

MAN.  God-hath  denied  me  repentance.  His  word 
gives  me  no  encouragement  to  believe ;  yea,  himself 
hath  shut  me  up  in  this  iron  cage :  nor  can  all  the  men 
in  the  world  let  me  out.  O  eternity !  eternity !  how 
shall  I  grapple  with  the  misery  that  I  must  meet  with 
in  eternity ! 

Then  said  the  Interpreter  to  Christian,  Let  this  man's 
misery  be  remembered  by  thee,  and  be  an  everlasting 
caution  to  thee. 

Well,  said  Christian,  this  is  fearful !  God  help  me 
to  watch  and  be  sober,  and  to  pray  that  I  may  shun  the 
cause  of  this  man's  misery.  Sir,  is  it  not  time  for  me 
to  go  on  my  way  now  ? 

INTER.  Tarry  till  I  shall  show  thee  one  thing  more, 
and  then  thou  shalt  go  on  thy  way. 

So  he  took  Christian  by  the  hand  again,  and  led  him 
into  a  chamber,  where  there  was  one  risinjy_jpjflt  of 
bed ;  and  ,as  IIP,  put,  op  his  raiment,  he^sbook  and  trem- 
bled. Then  said  Christian,  Why  doth  this  man  thus 


a  Luke  xix.  14.    Heb.  vi.  4-6.  x.  28,  29. 


THE   PILGRIM'S   PROGRESS.  117 

tremble  ?     The  Interpreter  then  bid  him  tell  to  Chris- 
tian the  reason  of  his  so  doing. 

So  he  began,  and  said,  This  night,  as  I  was  in  my 
sleep,  I  dreamed,  and  behold  the  heavens  grew  exceed- 
ing black:  also  it  thundered  and  lightened  in  most 
fearful  wise,  that  it  put  me  into  an  agony.  So  I  looked 
up  in  my  dream,  and  saw  the  clouds  rack  at  an  un- 
usual rate;  upon  which  I  heard  a  great  sound  of  a 
trumpet,  and  saw  also  a  man  sitting  upon  a  cloud, 
attended  with  the  thousands  of  heaven :  they  were  all 
in  flaming  fire,  also  the  heavens  were  on  a  burning 
flame.  I  heard  then  a  voice,  saying,  "  Arise,  ye  dead, 
and  come  to  judgment;"  and  with  that  the  rocks  rent, 
the  graves  opened,  and  the  dead  that  were  therein 
came  forth.b  Some  of  them  were  exceeding  glad,  and 
looked  upward ;  and  some  sought  to  hide  themselves 
under  the  mountains:0  then  I  saw  the  man  that  sat 
upon  the  cloud  open  the  book,  and  bid  the  world  draw 
near.  Yet  there  was,  by  reason  of  a  fierce  flame  that 
issued  out  and  came  from  before  him,  a  convenient  dis- 
tance betwixt  him  and  them,  as  betwixt  the  judge  and 
the  prisoners  at  the  bar.d  I  heard  it  also  proclaimed 
to  them  that  attended  on  the  man  that  sat  on  the  cloud, 
"  Gather  together  the  tares,  the  chaff,  and  stubble,  and 
cast  them  into  the  burning  lake ;"  and  with  that  the 
bottomless  pit  opened,  just  whereabout  I  stood,  out  of 
the  mouth  of  which  there  came,  in  an  abundant  man- 
ner, smoke  and  coals  of  fire,  with  hideous  noises.  It 
was  also  said  to  the  same  persons,  "  Gather  my  wheat 
into  the  garner."6  And  with  that  I  saw  many  catched 
up  and  carried  away  into  the  clouds/  but  I  was  left 

b  John  v.  28,  29.  1  Cor.  xv.  51—58.  2  Thess.  i.  7—10.  Jude  14,  15.  Rev.  xx.  11—15. 
c  Psalm  1.  1—3.  22.  Isa.  xxvi.  20,  21.  Mic.  vii.  16,  17.  d  Dan.  vii.  9,  10.  Mai.  iii.  2,  3. 
e  Mai.  iv.  2.  Matt.  iii.  12.  xiii.  30.  Luke  iii.  17.  f  1  Thess.  iv.  13—18. 


118  THE  PILGRIM'S  PROGRESS. 

behind.  I  also  sought  to  hide  myself,  but  I  could  not, 
for  the  Man  that  sat  upon  the  cloud  still  kept  his  eye 
upon  me :  my  sins  also  came  into  my  mind,  and  my 
conscience  did  accuse  me  on  every  side.g  Upon  this  I 
awoke  from  my  sleep. 

CHR.  But  what  was  it  that  made  you  so  afraid  of 
this  sight? 

MAN.  Why,  I  thought  that  the  day  of  judgment  was 
come,  and  that  I  was  not  ready  for  it :  but  this  frighted 
me  most,  that  the  angels  gathered  up  several,  and  left 
me  behind ;  also  the  pit  of  hell  opened  her  mouth  just 
where  I  stood :  my  conscience  too  afflicted  me ;  and, 
as  I  thought,  the  Judge  had  always  his  eye  upon  me, 
showing  indignation  in  his  countenance. 

Then  said  the  Interpreter  to  Christian,  Hast  thou 
considered  all  these  things  ? 

CHR.  Yes,  and  they  put  me  in  hope  and  fear.* 

INTER.  Well,  keep  all  things  so  in  thy  mind,  that 

g  Rom.  ii.  14,  15. 

*  Our  safety  consists  in  a  due  proportion  of  hope  and  fear:  when  devoid 
of  hope,  we  resemble  a  ship  without  an  anchor ;  when  unrestrained  by  fear, 
we  are  like  the  same  vessel  under  full  sail,  without  ballast  (1  Pet.  i.  13 — 17.) 
Indiscriminate  censures  of  all  fear  as  the  result  of  unbelief,  and  unguarded 
commendations  of  strong  confidence,  without  respect  to  the  spirit  and  con- 
duct of  professors,  not  only  lead  to  much  self-deception,  but  also  tend  to 
make  believers  unstable,  unwatchful,  and  even  uncomfortable ;  for  the 
humble  often  cannot  attain  to  that  confidence,  that  is  represented  almost  as 
essential  to  faith ;  and  true  comfort  is  the  effect  of  watchfulness,  diligence, 
and  circumspection.  Upon  the  whole,  what  lessons  could  possibly  have  been 
selected  of  greater  importance,  or  more  suited  to  establish  the  new  convert, 
than  these  are,  which  our  author  has  most  ingeniously  and  agreeably  incul- 
cated, under  the  emblem  of  the  Interpreter's  curiosities  1  They  are  indeed 
the  principal  subjects  which  faithful  ministers  enforce,  publicly  and  in 
private,  on  all  who  begin  to  profess  the  Gospel ;  and  which  every  true  dis- 
ciple of  Christ  daily  seeks  to  have  more  clearly  discovered  to  his  mind,  and 
more  deeply  impressed  upon  his  heart. 


THE  PILGRIM'S  PROGRESS.  119 

they  may  be  as  a  goad  in  thy  sides,  to  prick  thee  for- 
ward in  the  way  thou  must  go.  Then  Christian  began 
to  gird  up  his  loins,  and  to  address  himself  to  his 
journey.  Then  said  the  Interpreter,  The  Comforter 
be  always  with  thee,  good  Christian,  to  guide  thee  in 
the  way  that  leads  to  the  city.  So  Christian  went  on 
his  way,  saying, 

"  Here  I  have  seen  things  rare  and  profitable, 
Things  pleasant,  dreadful,  things  to  make  me  stable 
In  what  I  have  begun  to  take  in  hand ; 
Then  let  me  think  on  them,  and  understand 
Wherefore  they  showed  me  were,  and  let  me  be 
Thankful,  O  good  Interpreter,  to  thee." 

Now  I  saw  in  my  dream,  that  the  highway  up  which 
Christian  was  to  go,  was  fenced  on  either  side  with  a 
wall,  and  that  wall  was  called^ Salvation.11  Up  this 
way,  therefore,  did  burdened  Christian  run,  but  not 
without  great  difficulty,  because  of  the  load  on  his 
back.* 

h  Isaiah  xxvi.  1. 

*  Divine  illumination  in  many  respects  tends  to  quicken  the  believer's 
hopes  and  fears,  and  to  increase  his  earnestness  and  diligence ;  but  nothing 
can  finally  relieve  him  from  his  burden,  except  the  clear  discovery  of  the 
nature  and  glory  of  redemption.  With  more  general  views  of  the  subject, 
and  an  implicit  reliance  on  God's  mercy  through  Jesus  Christ,  the  humbled 
sinner  enters  the  way  of  life,  which  is  walled  by  salvation :  yet  he  is  op- 
pressed with  an  habitual  sense  of  guilt,  and  often  bowed  down  with  fears, 
till  '  the  Comforter,  who  glorifies  Christ,  receives  of  his,  and  shews  it  to 
him'  (John  xvi.  14.)  When  in  this  divine  light  the  soul  contemplates  the 
Redeemer's  cross,  and  discerns  more  clearly  his  love  to  lost  sinners  in  thus 
dying  for  them;  the  motive  and  efficacy  of  his  intense  sufferings  ;  the  glory 
of  the  Divine  perfections  harmoniously  displayed  in  this  surprising  expe- 
dient for  saving  the  lost;  the  honour  of  the  Divine  law  and  government,  and 
the  evil  and  desert  of  sin,  most  energetically  proclaimed  in  this  way  of  par- 
doning transgressors  and  reconciling  enemies ;  and  the  perfect  freeness  and 
sufficiency  of  this  salvation ;  then  '  his  conscience  is  purged  from  dead  works 
to  serve  the  living  God,'  by  a  simple  reliance  on  the  atoning  blood  of  Em« 


120 


THE  PILGRIM'S   PROGRESS. 


He  ran  thus  till  he  came  at  a  place  somewhat 
ascending;  and  upon  that  place  stood  a  Cross,  and  a 
little  below,  in  the  bottom,  a  sepulchre.  So  I  saw  in 

my  dream,  that  just,  as  Christian  r.flm^TTj^jvvith  the 
Cross,  his  burden  loosed  from  off  his  shoulders,  and 
fell  from  ojfjiia  back,  and  began  to  tumble,  and  so 
continued  to  do,  till  it  came-  to_ the-mouth  of  the  se- 
pulchre^jehere_it  fell  in,  and  I  saw  it  no  more. 


Then  was  Christian  glad  and  lightsome,  and  said 

manuel.  This  deliverance  from  the  burden  of  guilt  is  in  some  respects 
final,  as  to  the  well-instructed  and  consistent  believer ;  his  former  sins  are 
buried,  no  more  to  be  his  terror  and  distress.  He  will  indeed  be  deeply 
humbled  under  a  sense  of  his  guilt,  and  sometimes  he  may  question  his  ac- 
ceptance; but  his  distress,  before  he  understood  the  way  of  deliverance, 
was  habitual,  except  in  a  few  transient  seasons  of  relief,  and  often  oppressed 
him  when  most  diligent  and  watchful ;  but  now  he  is  only  burdened  when 
he  has  been  betrayed  into  sin,  or  when  struggling  with  peculiar  temptations ; 
and  he  constantly  finds  relief  by  looking  to  the  cross.  Many  indeed  never 
attain  to  this  habitual  peace :  this  is  the  effect  of  remaining  ignorance,  error, 


THE  PILGRIM'S  PROGRESS.  121 


LEASES  US  OF  OUR 
GUILT  AND  B  C  R- 
DEN  WE  ARE  AS 
THOSE  THAT  LEAP 
JOY. 


with  a  merry  heart,  He  hath  given  me      WHEN  GOD  RE. 

•*  I,  E  A  s  R  s    n  s    n  F   n  T  T  n 

rest-by  his  sorrow,  and  life  bj,  his  death. 
Then  he  stood  still  a  while,  to  look  and  FOR 
wonder,  for  it  was  very  surprising  to  him  that  the  sight 
of  the  cross  should  thus  ease  him  of  his  burden.  He 
looked,*  therefore,  and  looked  again,  even  till  the 

or  negligence,  which  scriptural  instructions  are  the  proper  means  of  ob- 
viating. But  it  was  not  probable  that  our  author  should,  so  to  speak,  draw 
the  character  of  his  hero  from  the  lowest  order  of  hopeful  professors ;  it 
may  rather  call  for  our  admiration,  that,  in  an  allegory  (which  is  the  pecu- 
liar effort  of  a  vigorous  imagination)  he  was  preserved,  by  uncommon 
strength  of  mind  and  depth  of  judgment,  from  stating  Christian's  experience 
above  the  general  attainments  of  consistent  believers,  under  solid  in- 
structions. 

*  Christian's  tears,  amidst  his  gladness,  intimate  that  deliverance  from 
guilt,  by  faith  in  the  atoning  sacrifice  of  Christ,  tends  to  increase  humilia- 
tion, sorrow  for  sin,  and  abhorrence  of  it ;  though  it  mingles  even  those  af- 
fections with  a  sweet  and  solid  pleasure.  By  the  *  three  shining  ones,'  the 
author  might  allude  to  the  ministration  of  angels  as  conducive  to  the  com- 
fort of  the  heirs  of  salvation ;  but  he  could  not  mean  to  ascribe  Christian's 
confidence  to  any  impressions,  or  suggestions  of  texts  to  him  by  a  voice,  or 
in  a  dream  ;  any  more  than  he  intended,  by  his  views  of  the  cross,  to  sanc- 
tion the  account  that  persons  of  heated  imagination  have  given,  of  their 
having  seen  one  hang  on  a  cross,  covered  with  blood,  who  told  them  their 
sins  were  pardoned ;  while  it  has  been  evident,  that  they  never  understood 
the  spiritual  glory,  or  the  sanctifying  tendency  of  the  doctrine  of  a  crucified 
Saviour.  Such  things  are  the  mere  delusions  of  enthusiasm,  from  which 
our  author  was  remarkably  free  :  but  the  nature  of  an  allegory  led  him  to 
this  method  of  describing  the  happy  change  that  takes  place  in  the  pilgrim's 
experience,  when  he  obtains  peace  and  joy  in  believing.  His  uniform 
doctrine  sufficiently  shews  that  he  considers  spiritual  apprehensions  of  the 
nature  of  the  atonement  as  the  only  source  of  genuine  peace  and  comfort. 
And,  as  the  '  mark  in  the  forehead'  plainly  signifies  the  renewal  of  the  soul 
to  holiness,  so  that  the  mind  of  Christ  may  appear  in  the  outward  conduct, 
connected  with  an  open  profession  of  faith,  while  the  *  roll  with  a  seal  upon  it' 
denotes  such  an  assurance  of  acceptance,  as  appears  most  clear  and  satisfac- 
tory, when  the  believer  most  attentively  compares  his  views,  experiences,  de- 
sires, and  purposes,  with  the  Holy  Scriptures ;  so  he  could  not  possibly  intend 
to  ascribe  such  effects  to  any  other  agent  than  the  Holy  Spirit ;  who  by  en- 
abling a  man  to  exercise  all  filial  affections  towards  God  in  an  enlarged 
degree,  as  '  the  Spirit  of  adoption  bears  witness'  with  his  conscience,  that 

Q 


122  THE  PILGRIM'S  PROGRESS. 

springs  that  were  in  his  head  sent  the  waters  down  his 
cheeks.1  Now  as  he  stood  looking  and  weeping,  be- 
hold, three  shining  ones  came  to  him,  and  saluted  him 
with,  "Peace  be  to-thee:"  so  the  first  said  to  him, 
"  Thy  sins  be  forgiven  thee  ;"k  the  second  stripped  him 
of  his  rags,  and  clothed  him  with  change  of  raiment ; 
the  third  also  set  a  mark  on  his  forehead,  and  gave 
him  a  roll  with  a  seal  upon  it,1  which  he  bid  him  look 
A  CHRISTIAN  CAN  on  as  he  ran,  and  that  he  should  give  it 

SING,      THOUGH      A-       .  ,  .       , 

LONE,  WHEN  GOD  m  at  the  celestial  gate :   so  they  went 

DOTH        GIVE       HIM  ° 

JOY  IN  HIS  HEART,  gjgjy  way  Then  Christian  gave  three 
leaps  for  joy,  and  went  on  singing, 

"  Thus  far  did  T  romp  Indpn  with  my  RJT^, 
Nor  could  aught  ease  the  grief  that  I  was  in, 
Till  I  came  hither :     What  a  place  is  this ! 
Must  here  be  the  beginning  of  my  bliss  1 
Must  here  the  burden  fall  fror"  nff  my  hark  t 
Must  here  the  strings^that  bound  it  to  me  crack  ? 
Blest-gross !  j)lest^sepulchre !  blej»t_ratherj)e 
The  Man  that  there  was  put  to  shame  forme !" 

i  Zech.  xii.  10.  k  Mark  ii.  5.  1  Zech.  iii.  4.    Eph.  i.  13. 

God  is  reconciled  to  him,  having  pardoned  all  his  sins ;  that  he  is  justified 
by  faith  in  the  righteousness  of  Emmanuel ;  and  that  he  is  a  child  of  God, 
and  an  heir  of  heaven.  These  things  are  clear  and  intelligible  to  those 
who  have  experienced  this  happy  change ;  and  the  abiding  effects  of  their 
joy  in  the  Lord,  upon  their  dispositions  and  conduct  (like  the  impression  of 
the  seal  after  the  wax  is  cooled)  distinguish  it  from  the  confidence  and  comfort 
of  hypocrites  and  enthusiasts.  It  must,  however,  continue  to  be  •  the  secret 
of  the  Lord,  with  them  that  fear  him,'  '  hidden  manna,'  and  *  a  white  stone, 
having  in  it  a  new  name  written,  which  no  man"  knoweth  saving  he  that, 
receiveth  it.'  Psalm  xv.  14 ;  Rev.  ii.  17.  Here  again  we  meet  with  an 
engraving,  and  the  following  lines : — 

« Who's  this  1     The  Pilgrim.     How  ?  'Tis  very  true : 
Old  things  are  past  away  !  all's  become  new. 
Strange  I  he's  another  man,  upon  my  word  ; 
They  be  fine  feathers  that  make  a  fine  bird.' 


SIMPLE,    SLOTH, 
AND   PRESUMPTION. 


THE   PILGRIM'S   PROGRESS.  123 

I  saw  then  in  my  dream,*  that  he  went  on  thus,  even 
until  he  came  at  a  bottom,  where  he  saw,  a  little  out 
of  the  way,  three  men  fast  asleep,  with  fetters  upon 
their  heels.  The  name  of  the  one  was 
Simple,  another  Sloth,  and  the  third  Pre- 
sumption. 

Christian  then  seeing  them  lie  in  this  case,  went 
to  them,  if  peradventure  he  might  awake  them,  and 
cried,  You  are  like  them  that  sleep  on  the  top  of 
a  mast,ra  for  the  Dead  Sea  is  under  you,  a  gulf  that  hath 
no  bottom:  awake,  therefore,  and  come  away;  be 
willing  also,  and  I  will  help  you  off  with  your  irons. 
He  also  told  them,  If  he  that  goeth  about  like  a  roaring 
lion  comes  by,  you  will  certainly  become  a  prey  to  his 
teeth.n  With  that  they  looked  upon  him,  and  began 
to  reply  in  this  sort:  Simple  said,  I  see  no  J,?A"  "W*LLP™," 

C11       j.1  •    1          ~\.T     j.  V^-L!  IF      OOD      OPENETH 

danger.     Sloth   said,   Yet   a   little   more  NOT  THE  EYES. 

m  Prov.  xxiii.  34.  n  1  Pet.  v.  8. 

*  We  were  before  informed,  that  other  ways  'butted  down  upon'  the  straight 
way ;  and  the  connexion  of  the  allegory  required  the  introduction  of  various 
characters,  besides  that  of  the  true  believer.  Many  may  outwardly  walk  in 
the  ways  of  religion,  and  seem  to  be  pilgrims,  who  are  destitute  of  those 
•  things  which  accompany  salvation.'  The  three  allegorical  persons  next 
introduced  are  nearly  related;  they  appear  to  be  pilgrims,  but  are  a  little 
out  of  the  way,  asleep,  and  fettered.  Many  of  this  description  are  found, 
where  the  truth  is  preached,  as  well  as  elsewhere  rrfhey  hear  and  learn  to 
talk  about  the  Gospel ;  have  transient  convictions,  wnich  are  soon  quieted ; 
cleave  to  the  world,  and  rest  more  securely  in  the  bondage  of  sin  and  Sa- 
tan, by  means  of  their  profession  of  religion.  They  reject  or  pervert  all 
instruction,  hate  all  trouble,  yet  are  confident  that  every  thing  is  and  will 
be  well  with  them,  while  teachers,  after  their  own  hearts,  lull  them  with  a 
syren's  song,  by  confounding  the  form  with  the  power  of  godliness ;  and  if 
any  one  attempt,  in  the  most  affectionate  manner  to  warn  them  of  their 
danger,  they  answer  (according  to  the  tenor  of  the  words  here  used,)  «  Mind 
your  own  business  ;  we  see  no  danger ;  you  shall  not  disturb  our  composure, 
or  induce  us  to  make  so  much  ado  about  religion:  see  to  yourselves,  and 
leave  us  to  ourselves.'  Thus  they  sleep  on  till  death  and  judgment  awake 
them.^1 


124  THE  PILGRIM'S   PROGRESS. 

sleep.  And  Presumption  said,  Every  tub  must  stand 
upon  its  own  bottom.  And  so  they  lay  down  to  sleep 
again,  and  Christian  went  on  his  way. 

Yet  he  was  troubled  to  think,*  that  men  in  that 
danger  should  so  little  esteem  the  kindness  of  him  that 
so  freely  offered  to  help  them,  both  by  awakening  of 
them,  counselling  of  them,  and  proffering  to  help 
them  off  with  their  irons.  And  as  he  was  troubled 
thereabout,  he  espied  two  men  come  tumbling  over  the 
wall,  on  the  left  hand  of  the  narrow  way ;  and  they 
made  up  apace  to  him.  The  name  of  the  one  was 
Formalist,  and  the  name  of  the  other  Hypocrisy.  So, 
as  I  said,  they  drew  up  unto  him,  who  thus  entered 
with  them  into  discourse. 

CHR.    Gentlemen,  whence   came  you, 
and  whither  do  you  go  ? 


CHRISTIAN   TALKS 
WITH    THEM. 


*  The  true  Christian  will  always  be  troubled  when  he  thinks  of  the  vain 
confidence  of  many  professors :  but  he  is  more  surprised  by  it  at  first  than 
afterwards ;  for  he  sets  out  with  the  idea,  that  all  apparently  religious  peo- 
ple sincerely  seek  the  salvation  of  God  :  but  at  length  experience  draws  his 
attention  to  those  parts  of  Scripture  which  mention  tares  among  the  wheat, 
and  foolish  virgins  among  the  wise.  S^ormalist  and  Hypocrisy  soon  come 
in  his  way  ;  these  near  relations  represent  such  as  by  notions  and  external 
observances  deceive  themselves,  and  such  as  more  grossly  attempt  to  im- 
pose upon  others.  They  are  both  actuated  by  vain  glory,  and  seek  the 
applause  of  men  in  their  religious  profession  and  most  zealous  performances ; 
while  the  credit  thus  acquired  subserves  also  their  temporal  interest:  but 
repentance,  conversion,  and  the  life  of  faith,  would  not  only  cost  them  too 
much  labour,  but  destroy  the  very  principle  by  which  they  are  actuated. 
By  a  much  '  shorter  cut,'  they  become  a  part  of  the  visible  church,  are  4atis- 
fied  with  a  form  of  godliness,  and  kept  in  countenance  by  great  numbers 
among  every  description  of  professing  Christians,  and  the  example  of  mul- 
titudes in  every  age.  Their  confidence,  however,  will  not  bear  the  light  of 
Scripture ;  they  therefore  shrink  from  investigation,  and  treat  with  derision 
and  reproaches  all  who  would  convince  them  of  their  fatal  mistake,  or  shew 
them  the  real  nature  of  evangelical  religion.*"-* 


THE   PILGRIM'S   PROGRESS.  125 

FORM,  and  HYP.  We  were  born  in  the  land  of  Vain- 
glory, and  are  going  for  praise  to  Mount  Zion. 

CHR.  Why  came  you  not  in  at  the  gate  which 
standeth  at  the  beginning  of  the  way  ?  Know  ye  not 
that  it  is  written,  that  "  he  that  cometh  not  in  by  the 
door,  but  climbeth  up  some  other  way,  the  same  is  a 
thief  and  a  robber?"0 

They  said,  That  to  go  to  the  gate  for  entrance  was 
by  all  their  countrymen  counted  too  far  about;  and 
that,  therefore,  their  usual  way  was  to  make  a  short 
cut  of  it,  and  to  climb  over  the  wall,  as  they  had  done. 

CHR.  But  will  it  not  be  counted  a  trespass  against 
the  Lord  of  the  city  whither  we  are  bound,  thus  to 
violate  his  revealed  will? 

They  told  him,  That  as  for  that,  he  needed  not  to 
trouble  his  head  thereabout ;  for  what  they  did  they  had 
custom  for,  and  could  produce,  if  need  were,  testimony 
that  would  witness  it,  for  more  than  a  thousand  years. 

But,  said  Christian,  will  your  practice  stand  a  trial 
at  law  ? 

They  told  him,  That  custom,  it  being  of  so  long 
standing  as  above  a  thousand  years, 

<t  THEYTHATCOME 

would  doubtless  now  be  admitted  as  a  IBDT°NOITHEBYWTAHYE 
thing  legal  by  an  impartial  judge.  And 
besides,  say  they,  if  we  get  into  the  way, 
what  matter  is  it  which  way  we  get  in  ? 
If  we  are  in,  we  are  in :  thou  art  but  in  the  way,  who, 
as  we  perceive,  came  in  at  the  gate ;  and  we  also  are 
in  the  way,  that  came  tumbling  over  the  wall :  wherein 
now  is  thy  condition  better  than  ours  ? 

CHR.  I  walk  by  the  rule  of  my  Master ;  you  walk 
by  the  rude  working  of  your  fancies.  You  are  counted 


DOOR,  THINK  THAT 
THEY  CAN  SAY 
SOMETHING  IN 

VINDICATION  OF 
THEIR  OWN  PRAC- 
TICE. 


o  John  x.  1. 


126  THE  PILGRIM'S   PROGRESS. 

thieves  already  by  the  Lord  of  the  way ;  therefore  I 
doubt  you  will  not  be  found  true  men  at  the  end  of  the 
way.  You  come  in  by  yourselves  without  his  direc- 
tion, and  shall  go  out  by  yourselves,  without  his  mercy. 
To  this  they  made  him  but  little  answer ;  only  they 
bid  him  look  to  himself.  Then  I  saw  that  they  went 
on,  every  man  in  his  way,  without  much  conference 
one  with  another,  save  that  these  two  men  told  Chris- 
tian, that,  as  to  laws  and  ordinances,  they  doubted  not 
but  that  they  should  as  conscientiously  do  them  as  he. 
Therefore,  said  they,  we  see  not  wherein  thou  differest 
from  us,  but  by  the  coat  that  is  on  thy  back,  which 
was,  as  we  trow,  given  thee  by  some  of  thy  neigh- 
bours, to  hide  the  shame  of  thy  nakedness. 

CHR.  By  laws  and  ordinances  you  will  not  be  saved,p 
since  you  came  not  in  by  the  door.  And  as  for  this 
coat  that  is  on  my  back,  it  was  given  me  by  the  Lord 
of  the  place  whither  I  go ;  and  that,  as  you  say,  to 
cover  my  nakedness  with.  And  I  take  it  as  a  token 
CHRISTIAN  HAS  of  kindness  to  me,  for  I  had  nothing  but 

GOT     HIS     LORD'S  i      r  i       i         •  i  xi  T 

co AT  ON  HIS  BACK,   rags  DeiOTG.     And.  besides,  thus  I  com- 

AND     IS     COMFORT- 

ED     THEREWITH.  fo^        mySelf        ^        J       gQ>  Su^ty,       tWllk       I, 

when  I  come  to  the  gate  of  the  city,  the  Lord  thereof 
HE  is  COMPORT-   will  know  me  for  good,  since  I  have  his 

ED    ALSO  WITH   HIS 

ROLL*  AND  HIS  coat  on  my  back;  a  coat  that  he  gave 
me  freely  in  the  day  that  he  stripped  me  of  my  rags. 
I  have,  moreover,  a  mark  in  my  forehead,  of  which 
perhaps  you  have  taken  no  notice,  which  one  of  my 
Lord's  most  intimate  associates  fixed  there  in  the  day 
that  my  burden  fell  off  my  shoulders.  I  will  tell  you, 
moreover,  that  I  had  then  given  me  a  roll  sealed,  to 
comfort  me,  by  reading  as  I  go  on  the  way :  I  was  also 

p  Gal.  ii.  16. 


CHRISTIAN  HAS 
TALK  WITH  HIM- 
SELF. 


THE   PILGRIM'S   PROGRESS.  127 

bid  to  give  it  in  at  the  celestial  gate,  in  token  of  my 
certain  going  in  after  it;  all  which  things  I  doubt 
you  want,  and  want  them  because  you  came  not  in  at 
the  gate. 

To  these  things  they  gave  him  no  answer,  only  they 
looked  upon  each  other,  and  laughed.  Then  I  saw  that 
they  all  went  on,  save  that  Christian  kept  before,  who 
had  no  more  talk  but  with  himself,  and 
that  sometimes  sighingly,*  and  sometimes 
comfortably :  also  he  would  be  often  reading  in  the  roll 
that  one  of  the  shining  ones  gave  him,  by  which  he  was 
refreshed. 

I  beheld  then,  that  they  all  went  on  till  L^"™™  LTTHYE 
they  came   to  the  foot  of  the  hill  Difficulty!  at  the 


*  Even  such  Christians  as  are  most  assured  of  their  acceptance,  and  com- 
petent to  perceive  the  awful  delusions  of  false  professors,  find  cause  for  sighs 
amidst  their  comforts,  when  employed  in  serious  retired  self-reflection.  No- 
thing can  exclude  the  uneasiness  which  arises  from  indwelling  sin,  with  its 
unavoidable  effects,  and  from  the  crimes  and  miseries  they  witness  around 
them. 

/The  hill  Difficulty  represents  those  circumstances  which  require  pecu- 
liar self-denial  and  exertion,  that  commonly  prove  the  believer's  sincerity, 
after  he  has  first  obtained '  a  good  hope  through  grace.'  j  The  opposition  of  the 
world,  the  renunciation  of  temporal  interests,  or  the  painful  task  of  over- 
coming inveterate  evil  habits  or  constitutional  propensities  (which  during 
his  first  anxious  earnestness  seemed  perhaps  to  be  destroyed,  though  in  fact 
they  were  only  suspended :)  these  and  such  like  trials  prove  a  severe  test ; 
but  there  is  no  hope,  except  in  pressing  forward ;  and  the  encouragements, 
received  under  the  faithful  ministry  of  the  Gospel,  prepare  the  soul  for  every 
conflict  and  effort.  There  are,  however,  by-ways ;  and  the  difficulty  may 
be  avoided  without  a  man's  renouncing  his  profession:  he  may  decline  the 
self-denying  duty,  or  refuse  the  demanded  sacrifice,  and  find  some  plausible 
excuse  to  his  own  conscience,  or  among  his  neighbours.  But  the  true  be- 
liever will  be  suspicious  of  these  easier  ways,  on  the  right  hand  or  the  left: 
his  path  lies  straight  forward,  and  cannot  be  travelled  without  ascending  the 
hill :  which  he  desires  to  do,  because  his  grand  concern  is  to  be  found  right 
at  last.  On  the  contrary,  they  who  chiefly  desire,  at  a  cheap  rate,  to  keep 
up  their  credit  and  confidence,  will  venture  into  perilous  or  ruinous  paths, 


128  THE  PILGRIM'S  PROGRESS. 

bottom  of  which  was  a  spring.  There  were  also  in 
the  same  place  two  other  ways,  besides  that  which 
came  straight  from  the  gate :  one  turned  to  the  left 
hand,  and  the  other  to  the  right,  at  the  bottom  of  the 
hill ;  but  the  narrow  way  lay  right  up  the  hill,  and  the 
name  of  the  going  up  the  side  of  the  hill  is  called 
Difficulty.  Christian  now  went  to  the  spring,  and 
drank  thereof  to  refresh  himself,q  and  then  he  began 
to  go  up  the  hill,  saying, 

"  The  hill,  though  high,  I  covet  to  ascend ; 
The  difficulty  will  not  me  offend ; 
For  I  perceive  the  way  to  life  lies  here: 
Come,  pluck  up  heart,  let's  neither  faint  nor  fear. 
Better,  though  difficult,  the  right  way  to  go, 
Than  wrong,  though  easy,  where  the  end  is  woe." 

The  other  two  also  came  to  the  foot  of  the  hill,  but 
when  they  saw  that  the  hill  was  steep  and  high,  and 
that  there  were  two  other  ways  to  go ;  and  supposing 
also  that  these  two  ways  might  meet  again  with  that 
up  which  Christian  went,  on  the  other  side  of  the  hill ; 
therefore  they  were  resolved  to  go  in  those  ways. 
Now  the  name  of  one  of  those  ways  was  Danger,  and 
the  name  of  the  other  Destruction.  So  the  one  took 
THE  DANGER  OF  the  way  which  is  called  Danger,  which 

TURNING      OUT      OF  ° 

THE  WAT.  ]e(j  fam  mto  a  great  wood;  and  the  other 

took  directly  up  the  way  to  Destruction,  which  led  him 


q  Isaiah  xlix.  10—12. 

till  they  either  openly  apostatize,  or  get  entangled  in  some  fatal  delusion, 
and  are  heard  of  no  more  among  the  people  of  God.  These  lines  are  here 
inserted — 

4  Shall  they  who  wrong  begin  yet  rightly  end? 
Shall  they  at  all  have  safety  for  their  friend  1 
No,  no ;  in  headstrong  manner  they  set  out, 
And  headlong  they  will  fall  at  last,  no  doubt.' 


I 


THE  PILGRIM'S  PROGRESS.  129 

into  a  wide  field,  full  of  dark  mountains,  where  he 
stumbled  and  fell,  and  rose  no  more. 

I  looked  then  after  Christian,  to  see  him  go  up  the 
hill,  where  I  perceived  he  fell  from  running  to  going, 
and  from  going  to  clambering  upon  his  hands  and  his 
knees,  because  of  the  steepness  of  the  place.*  Now 
about  the  midway  to  the  top  of  the  hill  was  a  pleasant 
arbour,  made  by  the  Lord  of  the  hill,  for  A  WORD  OF  GRACE. 
the  refreshment  of  weary  travellers.  Thither,  therefore, 
Christian  got,  where  also  he  sat  down  to  rest  him :  then 
he  pulled  his  roll  out  of  his  bosom,  and  read  therein  to 
his  comfort;  he  also  now  began  afresh  to  take  a  review 
of  the  coat  or  garment  that  was  given  to  him  as  he 
stood  by  the  cross.  Thus  pleasing  himself  a  while,  he 
at  last  fell  into  a  slumber,  and  thence  into  a  fast  sleep, 
which  detained  him  in  that  place  until  it  was  almost 
night ;  and  in  his  sleep  his  roll  fell  out  of 
his  hand.  Now,  as  he  was  sleeping,  there 
came  one  to  him,  and  awaked  him,  saying,  "Go  to  the 

*  The  difficulties  of  believers  often  seem  to  increase  as  they  proceed  ; 
this  damps  their  spirits,  and  -they  find  more  painful  exertion  requisite  in 
pressing  forward,  than  they  expected,  especially  when  they  were  rejoicing 
in  the  Lord :  he  however  helps  them,  and  provides  for  their  refreshment, 
that  they  may  not  faint.  But,  whether  their  trials  be  moderated,  or  remark- 
able divine  consolations  be  vouchsafed,  it  is,  alas  !  very  common  for  them  to 
presume  too  much  on  their  perseverance  hitherto,  and  on  the  privileges  to 
which  they  have  been  admitted :  thus  their  ardour  abates,  their  diligence 
and  vigilance  are  relaxed,  and  they  venture  to  allow  themselves  some  respite 
from  exertion.  Then  drowsiness  steals  upon  them,  darkness  envelopes  their 
souls,  the  evidences  of  their  acceptance  are  obscured  or  lost,  and  the  event 
would  be  fatal,  did  not  the  Lord  excite  them  to  renewed  earnestness  by  sal- 
utary warnings  and  alarms.  Nor  are  believers  at  any  time  more  exposed  to 
this  temptation,  than  when  outward  ease  has  succeeded  to  great  hardships, 
patiently  and  conscientiously  endured  ;  for  at  such  a  crisis  they  are  least  dis- 
posed to  question  their  own  sincerity ;  and  Satan  is  sure  to  employ  all  his 
subtlety  to  lull  them  into  such  a  security  as  is  in  fact  an  abuse  of  the  Lord's 
special  goodness  vouchsafed  to  them. 

R 


HE    THAT    SLEEPS 
IS   A   LOSER. 


130  THE  PILGRIM'S   PROGRESS. 

ant,  thou  sluggard,  consider  her  ways,  and  be  wise."r 
And  with  that,  Christian  suddenly  started  up,  and  sped 
him  on  his  way,  and  went  apace  till  he  came  to  the  top 
of  the  hill. 

Now  when  he  was  got  up  to  the  top  of  the  hill,  there 
came  two  men  running  amain;  the  name  of  the  one 
CHRISTIAN  MEETS  was  Timorous,  and  of  the  other  Mistrust : 

WITH         MISTRUST 

AND  TIMOROUS.  to  ^-^Qj^  Christian  said,  Sirs,  what's  the 
matter  ?  you  run  the  wrong  way.  Timorous  answered, 
That  they  were  going  to  the  city  of  Zion,  and  had  got 
up  that  difficult  place :  but,  said  he,  the  farther  we  go, 
the  more  danger  we  meet  with,  wherefore  we  turned, 
and  are  going  back  again.* 

r  Prov.  vi.  6. 

*  Some  persons  are  better  prepared  to  struggle  through  difficulties,  than 
to  face  dangers  ;  alarming  convictions  will  induce  them  to  exercise  a  tem- 
porary self-denial,  and  to  exert  themselves  with  diligence  ;  yet  the  very  ap- 
pearance of  persecution  will  drive  them  back  to  their  forsaken  courses  and 
companions.  Through  unbelief,  distrust,  and  timidity,  they  fear  the  rage  of 
men  more  than  the  wrath  of  God ;  and  never  consider  how  easily  the  Lord 
can  restrain  or  disarm  the  fiercest  persecutors.  Even  true  Christians  are 
sometimes  alarmed  by  the  discourse  of  such  persons ;  but,  as  they  believe 
the  word  of  God,  they  are  '  moved  by  fear'  to  go  forward  at  all  hazards : 
such  terrors,  as  induce  mere  professors  to  apostasy,  excite  upright  souls  to 
renewed  self-examination  by  the  Holy  Scriptures,  that  they  may  '  rejoice  in 
hope'  amidst  their  perils  and  tribulations ;  and  this  often  tends  to  discover  to 
them  those  decays  and  losses,  in  respect  of  the  vigour  of  holy  affection,  and 
the  evidences  of  their  acceptance,  which  had  before  escaped  their  notice. 
Christian's  perplexity,  fear,  sorrow,  remorse,  redoubled  earnestness,  com- 
plaints, and  self-reproachings,  when  he  missed  his  roll,  and  went  back  to 
seek  it,  exactly  suit  the  experience  of  humble  and  conscientious  believers, 
when  unwatchfulness  has  brought  their  state  into  uncertainty ;  but  they  do 
not  at  all  accord  to  that  of  professors,  who  strive  against  all  doubts  indis- 
criminately, more  than  against  any  sin  whatever,  which  is  not  connected 
with  open  scandal ;  who  strive  hard  to  keep  up  their  confidence  against 
evidence,  amidst  continued  negligence  and  allowed  sins ;  and  exclaim  against 
sighs,  tears,  and  tenderness  of  conscience,  as  legality  and  unbelief.  Bunyan 
would  have  excluded  such  professors  from  the  company  of  his  pilgrims, 
though  they  often  pass  muster  in  modern  times. 


I 


C  HRISTIAN 
SHAKES    OFF    FEA! 


THE  PILGRIM'S  PROGRESS.  131 

Yes,  said  Mistrust,  for  just  before  us  lie  a  couple  of 
lions  in  the  way,  whether  sleeping  or  waking  we  know 
not ;  and  we  could  not  think,  if  wre  came  within  reach, 
but  they  would  presently  pull  us  in  pieces. 

Then  said  Christian,  You  make  me  afraid;  but 
whither  shall  I  fly  to  be  safe  ?  If  I  go  back  to  mine 
own  country,  that  is  prepared  for  fire  and  brimstone, 
and  I  shall  certainly  perish  there  ,•  if  I  can  get  to  the 
celestial  city,  I  am  sure  to  be  in  safety  there :  I  must 
venture.  To  go  back  is  nothing  but  death ; 
to  go  forward  is  fear  of  death,  and  life 
everlasting  beyond  it :  I  will  yet  go  forward.  So  Mis- 
trust and  Timorous  ran  down  the  hill,  and  Christian 
went  on  his  way.  But  thinking  again  of  what  he  had 
heard  from  the  men,  he  felt  in  his  bosom  for  his  roll, 
that  he  might  read  therein  and  be  com-  CHRISTIANMISS- 
forted :  but  he  felt,  and  found  it  not.  5r»sY«irEOiii 

USED          TO         BE 

Then  was  Christian  in  great  distress,  COMFORTED. 
and  knew  not  what  to  do ;  for  he  wanted  that  which 
used  to  relieve  him,  and  that  which  should  have  been 
his  pass  into  the  celestial  city.  Here,  therefore,  he 
began  to  be  much  perplexed,  and  knew  HE  IS  PERPLEXED 
not  what  to  do.  At  last  he  bethought 
himself  that  he  had  slept  in  the  arbour  that  is  on  the 
side,  of  the  hill ;  and,  falling  down  upon  his  knees,  he 
asked  God  forgiveness  for  that  foolish  fact,  and  then 
went  back  to  look  for  his  roll.  But  all  the  way  he 
went  back,  who  can  sufficiently  set  forth  the  sorrow  of 
Christian's  heart?  Sometimes  he  sighed,  sometimes 
he  wept,  and  oftentimes  he  chid  himself  for  being  so 
foolish  to  fall  asleep  in  that  place,  which  was  erected 
only  for  a  little  refreshment  for  his  weariness.  Thus, 
therefore,  he  went  back,  carefully  looking  on  this  side 


132  THE  PILGRIM'S  PROGRESS. 

and  on  that,  all  the  way  as  he  went,  if  happily  he 
might  find  his  roll,  that  had  been  his  comfort  so  many 
times  in  his  journey.  He  went  thus  till  he  came  again 
within  sight  of  the  arbour  where  he  sat  and  slept ;  but 
that  sight  renewed  his  sorrow  the  more,  by  bringing 
CHRISTIAN  BE-  again,  even  afresh,  his  evil  of  sleeping 

WAILS      HIS      FOOL-  °  L 

into  his  mind.  Thus,  therefore,  he  now 
went  on,  bewailing  his  sinful  sleep,  saying,  O  wretched 
man  that  I  am !  that  I  should  sleep  in  the  day-time  !s 
that  I  should  sleep  in  the  midst  of  difficulty !  that  I 
should  so  indulge  the  flesh,  as  to  use  that  rest  for  ease 
to  my  flesh,  which  the  Lord  of  the  hill  hath  erected 
only  for  the  relief  of  the  spirits  of  pilgrims !  How 
many  steps  have  I  taken  in  vain  !  Thus  it  happened 
to  Israel ;  for  their  sin  they  were  sent  back  again  by 
the  way  of  the  Red  Sea;  and  I  am  made  to  tread 
those  steps  with  sorrow,  which  I  might  have  trod  with 
delight,  had  it  not  been  for  this  sinful  sleep.  How  far 
might  I  have  been  on  my  way  by  this  time !  I  am 
made  to  tread  those  steps  thrice  over,  which  I  needed 
not  to  have  trod  but  once :  yea,  now  also  I  am  like  to 
be  benighted,  for  the  day  is  almost  spent.  O  that  I 
had  not  slept ! 

Now  by  this  time  he  was  come  to  the  arbour  again,* 

s  1  Thess.  v.  7,  8.    Rev.  ii.  4,  5. 

*  By  means  of  extraordinary  diligence,  with  renewed  application  to  the 
blood  of  Christ,  the  believer  will  in  time  recover  his  warranted  confidence, 
and  God  will  *  restore  to  him  the  joy  of  his  salvation :'  but  he  must,  as  it 
were,  pass  repeatedly  over  the  same  ground  with  sorrow,  which,  had  it  not 
been  for  his  negligence,  he  might  have  passed  at  once  with  comfort. 

Instead  of  the  words,  *  as  God  would  have  it,'  all  the  old  copies  read,  *  as 
Christian  would  have  it ;'  which  must  mean,  that  the  Lord  fully  granted 
his  desires.  But  modern  editors  have  substituted,  '  as  Providence  would  have 
it,'  which  is  indeed  clear  sense,  but  not  much  in  our  author's  manner,  who 
perhaps  would  rather  have  ascribed  Christian's  success  to  special  grace ; 


THE  PILGRIM'S   PROGRESS.  133 

where  for  a  while  he  sat  down  and  wept:     CHRISTIAN  FIND- 

ETH          HIS          ROLL 

but  at  last,  (as  God  would  have  it,)  look-  ;VTHERE  HE  LOST 
ing  sorrowfully  down  under  the  settle,  there  he  espied 
his  roll,  the  which  he  with  trembling  and  haste  catched 
up  and  put  into  his  bosom.  But  who  can  tell  how  joy- 
ful this  man  was  when  he  had  gotten  his  roll  again ! 
For  this  roll  was  the  assurance  of  his  life,  and  accept- 
ance at  the  desired  haven.  Therefore  he  laid  it  up  in 
his  bosom,  gave  thanks  to  God  for  directing  his  eye  to 
the  place  where  it  lay,  and  with  joy  and  tears  betook 
himself  again  to  his  journey.  But,  O  how  nimbly  did 
he  go  up  the  rest  of  the  hill !  Yet  before  he  got  up, 
the  sun  went  down  upon  Christian ;  and  this  made  him 
again  recall  the  vanity  of  his  sleeping  to  his  remem- 
brance ;  and  thus  he  again  began  to  condole  with  him- 
self:* O  thou  sinful  sleep!  how  for  thy  sake  am  I  like 
to  be  benighted  in  my  journey !  I  must  walk  without 
the  sun,  darkness  must  cover  the  path  of  my  feet,  and 
I  must  hear  the  noise  of  the  doleful  creatures,  because 
of  my  sinful  sleep!  Now  also  he  remembered  the 
story  that  Mistrust  and  Timorous  told  him  of,  how 
they  were  frighted  with  the  sight  of  the  lions.  Then 
said  Christian  to  himself  again,  These  beasts  range  in 
the  night  for  their  prey ;  and  if  they  should  meet  with 
me  in  the  dark,  how  should  I  shift  them  ?  how  should  I 

yet,  as  some  mistake  seems  to  have  crept  into  the  old  editions,  I  have  ven- 
tured my  conjecture  in  the  emendation  of  it,  of  which  the  reader  may  judge 
for  himself. 

*  Believers  may  recover  their  evidences  of  acceptance,  and  yet  suffer 
many  troubles  as  the  effects  of  their  past  unwatchfulness.  The  Lord  re- 
bukes and  chastens  those  whom  he  loves:  genuine  comfort  springs  imme- 
diately from  the  vigorous  exercise  of  holy  affections  in  communion  with 
God,  which  may  be  suspended  even  when  no  doubts  are  entertained  of  final 
salvation ;  and  the  true  penitent  is  least  disposed  to  forgive  himself,  when 
most  satisfied  that  the  Lord  hath  forgiven  him. 


134  THE  PILGRIM'S   PROGRESS. 

escape  being  by  them  torn  in  pieces  ?  Thus  he  went 
on  his  way.  But  while  he  was  bewailing  his  unhappy 
miscarriage,  he  lift  up  his  eyes,  and  behold  there  was 
a  very  stately  palace  before  him,  the  name  of  which 
was  Beautiful,  and  it  stood  by  the  highway-side.* 

So  I  saw  in  my  dream,  that  he  made  haste,  and  went 
forward,  that  if  possible  he  might  get  lodging  there. 
Now  before  he  had  gone  far,  he  entered  into  a  very 
narrow  passage,  which  was  about  a  furlong  off  of  the 
Porter's  lodge ;  and  looking  very  narrowly  before  him 
as  he  went,  he  espied  two  lions  in  the  way.t  Now, 
thought  he,  I  see  the  dangers  that  Mistrust  and  Timo- 
rous were  driven  back  by.  (The  lions  were  chained, 
but  he  saw  not  the  chains.)  Then  he  was  afraid,  and 
thought  also  himself  to  go  back  after  them,  for  he 


*  Hitherto  Christian  had  been  a  solitary  pilgrim ;  but  we  must  next  con- 
sider him  as  admitted  to  the  communion  of  the  faithful,  and  joining  with 
them  in  the  most  solemn  public  ordinances.  This  is  represented  under  the 
emblem  of  the  house  Beautiful,  and  the  pilgrim's  entertainment  in  it. 

f  A  public  profession  of  faith  exposes  a  man  to  more  opposition  from  rel- 
atives and  neighbours  than  a  private  attention  to  religion;  and  in  our 
author's  days,  it  was  commonly  the  signal  for  persecution ;  for  which  reason 
he  places  the  lions  in  the  road  to  the  house  Beautiful.  Sense  perceives  the 
danger  to  which  an  open  profession  of  religion  may  expose  a  man,  and  the 
imagination  through  the  suggestions  of  Satan,  exceedingly  magnifies 
them ;  faith  alone  can  discern  the  secret  restraints  which  the  Lord  lays  on 
the  minds  of  opposers ;  and  even  believers  are  apt  to  be  fearful  and  distrust- 
ful on  such  occasions.  But  the  vigilant  pastors  of  the  flock  obviate  their 
fears,  and  by  seasonable  admonitions  animate  them  to  press  forward,  assured 
that  nothing  shall  do  them  any  real  harm,  and  that  all  shall  eventually 
prove  beneficial  to  them.  We  meet  with  the  following  lines  in  the  old 
copies,  which  though  misplaced  in  most  of  them  may  refer  to  the  pilgrim's 
present  situation. 

'  Difficulty  is  behind,  fear  is  before, 

Though  he's  got  on  the  hill,  the  lions  roar : 

A  Christian  man  is  never  long  at  ease ; 

When  one  fright's  gone,  another  doth  him  seize.' 


THE  PILGRIM'S   PROGRESS.  135 

thought  nothing  but  death  was  before  him.  But  the 
Porter  at  the  lodge,  whose  name  is  Watchful,  perceiv- 
ing that  Christian  made  a  halt  as  if  he  would  go  back, 
cried  unto  him,  saying,  Is  thy  strength  so  small  ?l  Fear 
not  the  lions,  for  they  are  chained,  and  are  placed 
there  for  trial  of  faith  where  it  is ;  and  for  discovery 
of  those  that  have  none :  keep  in  the  midst  of  the 
path,  and  no  hurt  shall  come  unto  thee. 

Then  I  saw  that  he  went  on,  trembling  for  fear  of 
the  lions;  but  taking  good  heed  to  the  directions  of 
the  Porter,  he  heard  them  roar,  but  they  did  him  no 
harm.  Then  he  clapped  his  hands,  and  went  on  till  he 
came  and  stood  before  the  gate  where  the  Porter  was. 
Then  said  Christian  to  the  Porter,  Sir,  what  house  is 
this  ?  and  may  I  lodge  here  to-night  ?  The  Porter  an- 
swered, This  house  was  built  by  the  Lord  of  the  hill, 
.and  he  built  it  for  the  relief  and  security  of  pilgrims. 
The  Porter  also  asked  whence  he  was,  and  whither  he 
was  going  ?* 

t  Mark  iv.  40. 

*  The  porter's  inquiries  and  Christian's  answers  exhibit  our  author's  sen- 
timents on  the  caution  with  which  members  should  be  admitted  into  the 
communion  of  the  faithful ;  and  it  very  properly  shews,  how  ministers,  by 
private  conversation,  may  form  a  judgment  of  a  man's  profession,  whether 
it  be  intelligent  and  the  result  of  experience,  or  notional  and  formal.  Chris- 
tian assigned  his  sinful  sleeping  as  the  cause  of  his  arriving  so  late :  when 
believers  are  oppressed  with  prevailing  doubts  of  their  acceptance,  they  are 
backward  in  joining  themselves  to  God's  people;  and  this  often  tempts 
them  to  sinful  delays,  instead  of  exciting  them  to  greater  diligence.  The 
subsequent  discourse  of  Discretion  with  the  pilgrim  represents  such  precau- 
tions and  inquiries  into  the  character  and  views  of  a  professor,  as  may  be 
made  use  of  by  any  body  of  Christians,  in  order  to  prevent  the  intrusion  of 
improper  persons.  The  answers,  given  to  the  several  questions  proposed, 
constitute  the  proper  external  qualifications  for  admission  to  the  Lord's  ta- 
ble, when  there  is  nothing  in  a  man's  principles  and  conduct  inconsistent 
with  them:  the  Lord  alone  can  judge  how  far  they  accord  to  the  inward 
dispositions  and  affections  of  the  heart.  By  the  little  discourse  of  others 


136  THE  PILGRIM'S   PROGRESS. 

CHR.  I  am  come  from  the  city  of  Destruction,  and 
am  going  to  Mount  Zion ;  but  because  the  sun  is  now 
set,  I  desire,  if  I  may,  to  lodge  here  to-night. 

PORT.  What  is  your  name  ? 

CHR.  My  name  is  now  Christian,  but  my  name  at 
the  first  was  Graceless;  I  came  of  the  race  of  Japheth,u 
whom  God  will  persuade  to  dwell  in  the  tents  of  Shem. 

PORT.  But  how  doth  it  happen  that  you  come  so 
late  ?  the  sun  is  set. 

CHR.  I  had  been  here  sooner,  but  that,  wretched  man 
that  I  am !  I  slept  in  the  arbour  that  stands  on  the  hill- 
side !  Nay,  I  had,  notwithstanding  that,  been  here 
much  sooner,  but  that  in  my  sleep  I  lost  my  evidence, 
and  came  without  it  to  the  brow  of  the  hill ;  and  then 
feeling  for  it,  and  not  finding  it,  I  was  forced  with 
sorrow  of  heart  to  go  back  to  the  place  where  I  slept 
my  sleep ;  where  I  found  it,  and  now  I  am  come. 

PORT.  Well,  I  will  call  out  one  of  the  virgins  of  this 
place,  who  will,  if  she  likes  your  talk,  bring  you  in  to 
the  rest  of  the  family,  according  to  the  rules  of  the 
house.  So  Watchful  the  Porter  rang  a  bell,  at  the 
sound  of  which  came  out  of  the  door  of  the  house  a 
grave  and  beautiful  damsel,  named  Discretion,  and 
asked  why  she  was  called  ? 

The  Porter  answered,  This  man  is  on  a  journey  from 

u  Gen.  ix.  27. 

belonging1  to  the  family  with  Christian  previous  to  his  admission,  the  author 
probably  meant,  that  members  should  be  admitted  into  Christian  societies 
with  the  approbation,  at  least,  of  the  most  prudent,  pious,  and  candid  part 
of  those  that  constitute  them  ;  and  according  to  the  dictates  of  those  graces 
or  endowments  here  personified.  By  giving  him  « something  to  eat  before 
supper,'  he  probably  referred  to  those  preparatory  sermons  and  devotions, 
by  which  the  administration  of  the  Lord's  supper  was  then  frequently  and 
with  great  propriety  introduced. 


THE  PILGRIM'S   PROGRESS.  137 

the  city  of  Destruction  to  Mount  Zion  ;  but  being  weary 
and  benighted,  he  asked  me  if  he  might  lodge  here  to- 
night :  so  I  told  him  I  would  call  for  thee,  who,  after 
discourse  had  with  him,  mayest  do  as  seemeth  thee 
good,  even  according  to  the  law  of  the  house. 

Then  she  asked  him  whence  he  was,  and  whither  he 
was  going  ?  and  he  told  her.  She  asked  him  also,  how 
he  got  into  the  way  ?  and  he  told  her.  Then  she  asked 
him  what  he  had  seen  and  met  with  in  the  way  ?  and  he 
told  her.  And  at  last  she  asked  his  name  ?  So  he  said, 
It  is  Christian ;  and  I  have  so  much  the  more  a  desire 
to  lodge  here  to-night,  because,  by  what  I  perceive,  this 
place  was  built  by  the  Lord  of  the  hill  for  the  relief 
and  security  of  pilgrims.  So  she  smiled,  but  the  water 
stood  in  her  eyes ;  and  after  a  little  pause  she  said,  I 
will  call  forth  two  or  three  more  of  the  family.  So  she 
ran  to  the  door,  and  called  out  Prudence,  Piety,  and 
Charity,  who,  after  a  little  more  discourse  with  him, 
had  him  into  the  family ;  and  many  of  them  meeting 
him  at  the  threshold  of  the  house,  said,  Come  in,  thou 
blessed  of  the  Lord ;  this  house  was  built  by  the  Lord 
of  the  hill,  on  purpose  to  entertain  such  pilgrims  in. 
Then  he  bowed  his  head,  and  followed  them  into  the 
house.  So  when  he  was  come  in  and  sat  down,  they 
gave  him  something  to  drink,  and  consented  together 
that,  until  supper  was  ready,  some  of  them  should  have 
some  particular  discourse  with  Christian,  for  the  best 
improvement  of  time ;  and  they  appointed  Piety,  Pru- 
dence, and  Charity  to  discourse  with  him :  and  thus  they 
began. 

PIETY.  Come,  good  Christian,*  since  we  have  been 

*  The  further  conversation  of  Piety  and  her  companions  with  Christian 
was  subsequent  to  his  admission,  and  represents  the  advantage  of  the  com- 

S 


138  THE  PILGRIM'S  PROGRESS. 


PIETY    DISCOURSES 
WITH   HIM. 


so  loving  to  you  to  receive  you  into  our 
house   this   night,  let  us,  if  perhaps  we 
may  better  ourselves  thereby,   talk  with  you   of  all 
things  that  have  happened  to  you  in  your  pilgrimage. 
CHR.  With  a  very  good  will ;  and  I  am  glad  that 
you  are  so  well  disposed. 

PIETY.  What  moved  you  at  first  to  betake  yourself 
to  a  pilgrim's  life  ? 

CHR.  I  was  driven  out  of  my  native  country  by  a 
HOW  CHRISTIAN  dreadful  sound  that  was  in  mine  ears ; 

WAS     DRIVEN     GOT 

OF  HIS  OWN  COUN-  io  witj  fa^  unavoidable  destruction  did 
attend  me,  if  I  abode  in  that  place  where  I  was. 

PIETY.  But  how  did  it  happen  that  you  came  out  of 
your  country  this  way  ? 

CHR.  It  was  as  God  would  have  it ;  for  when  I  was 
under  the  fears  of  destruction,  I  did  not  know  whither 
HOW  HE  GOT  INTO  to  go ;  but  by  chance  there  came  a  man, 

THE  WAY    TO    ZION.  T  ,,. 

even  to  me,  as  I  was  trembling  and 
weeping,  whose  name  is  Evangelist,  and  he  directed 
me  to  the  Wicket-gate,  which  else  I  should  never  have 
found,  and  so  set  me  into  the  way  that  hath  led  me 
directly  to  this  house. 

PIETY.  But  did  you  not  come  by  the  house  of  the 
Interpreter  ? 

CHR.  Yes,  and  did  see  such  things  there,  the  remem- 
SAL  OF   brance  of  which  will  stick  by  me  as  loner 

AW    IN  J 

as  I  live,  especially  three  things ;  to  wit, 
how  Christ,  in  despite  of  Satan,  maintains  his  work  of 


munion  of  the  saints,  and  the  best  method  of  conducting  it.  To  lead  be- 
lievers to  a  serious  review  of  the  w^.y  in  which  they  have  been  led  hitherto 
is  every  way  profitable,  as  it  tends  to  increase  humiliation,  gratitude,  faith, 
and  hope ;  and  must,  therefore,  proportionably  conduce  to  the  glory  of  God, 
and  the  edification  of  their  brethren. 


A    REHEARS 
WHAT     HE     S 
THE     WAY. 


THE   PILGRIM'S   PROGRESS.  139 

grace  in  the  heart ;  how  the  man  had  sinned  himself 
quite  out  of  hopes  of  God's  mercy ;  and  also  the  dream 
of  him  that  thought  in  his  sleep  the  day  of  judgment 
was  come. 

PIETY.  Why,  did  you  hear  him  tell  his  dream  ? 

CHR.  Yes,  and  a  dreadful  one  it  was,  I  thought;  it 
made  my  heart  ache  as  he  was  telling  of  it,  but  yet  I 
am  glad  I  heard  it. 

PIETY.  Was  this  all  you  saw  at  the  house  of  the 
Interpreter  ? 

CHR.  No ;  he  took  me,  and  had  me  where  he  showed 
me  a  stately  palace,  and  how  the  people  were  clad  in 
gold  that  were  in  it ;  and  how  there  came  a  venturous 
man,  and  cut  his  way  through  the  armed  men  that 
stood  in  the  door,  to  keep  him  out ;  and  how  he  was 
bid  to  come  in,  and  win  eternal  glory.  Methought 
those  things  did  ravish  my  heart.  I  would  have  stayed 
at  that  good  man's  house  a  twelvemonth,  but  that  I 
knew  I  had  further  to  go. 

PIETY.  And  what  saw  you  else  in  the  way  ? 

CHR.  Saw  ?  Why,  I  went  but  a  little  further,  and  I 
saw  one,  as  I  thought  in  my  mind,  hang  bleeding  upon 
a  tree ;  and  the  very  sight  of  him  made  my  burden  fall 
off  my  back ;  for  I  groaned  under  a  very  heavy  bur- 
den, but  then  it  fell  down  from  off  me.  It  was  a 
strange  thing  to  me,  for  I  never  saw  such  a  thing  be- 
fore :  yea,  and  while  I  stood  looking  up,  (for  then  I 
could  not  forbear  looking,)  three  shining  ones  came  to 
me.  One  of  them  testified  that  my  sins  were  forgiven 
me ;  another  stripped  me  of  my  rags,  and  gave  me 
this  broidered  coat  which  you  see ;  and  the  third  set 
the  mark  which  you  see  in  my  forehead,  and  gave  me 


140  THE  PILGRIM'S   PROGRESS. 

this  sealed  roll,  (and  with  that  he  plucked  it  out  of  his 
bosom.) 

PIETY.  But  you  saw  more  than  this,  did  you  not  ? 

CHR.  The  things  that  I  have  told  you  were  the  best ; 
yet  some  other  matters  I  saw,  as,  namely,  I  saw  three 
men,  Simple,  Sloth,  and  Presumption,  lie  asleep,  a  little 
out  of  the  way  as  I  came,  with  irons  upon  their  heels ; 
but  do  you  think  I  could  awake  them  ?  I  also  saw 
Formality  and  Hypocrisy  come  tumbling  over  the  wall, 
to  go,  as  they  pretended,  to  Zion  ;  but  they  were  quickly 
lost,  even  as  I  myself  did  tell  them,  but  they  would  not 
believe.  But,  above  all,  I  found  it  hard  work  to  get  up 
this  hill,  and  as  hard  to  come  by  the  lions'  mouths ;  and 
truly,  if  it  had  not  been  for  the  good  man  the  Porter, 
that  stands  at  the  gate,  I  do  not  know  but  that,  after 
all,  I  might  have  gone  back  again  :  but  I  thank  God  I 
am  here,  and  I  thank  you  for  receiving  of  me. 

Then  Prudence  thought  good  to  ask  him  a  few  ques- 
tions, and  desired  his  answer  to  them.* 
PRUDENCE  DIS-       PRU.  Do  you  not  t\\mk  sometimes  of 

COURSES     WITH 

the  country  from  whence  you  came  ? 
CHR.  Yes,  but  with  much  shame  and  detestation ; 
truly,  if  I  had  been  mindful  of  that  coun- 

J   ' 

try  from  whence  I  came  out,  I  might  have 


CHRISTIAN'S 
THOUGHTS  OF  HIS 
NATIVE  COUNTRY. 


*  Men  may  learn  by  human  teaching  to  profess  any  doctrine,  and  relate 
any  experience ;  nay,  general  convictions,  transient  affections,  and  distinct 
notions  may  impose  upon  the  man  himself,  and  he  may  mistake  them  for 
true  conversion.  The  best  method  of  avoiding  this  dangerous  rock  consists 
in  daily  self  examination,  and  constant  prayer  to  be  preserved  from  it ;  and, 
as  far  as  we  are  concerned,  to  form  a  judgment  of  others,  in  order  to  per- 
form our  several  duties  towards  them,  prudence  is  especially  required,  and 
will  suggest  such  questions  as  follow  in  this  place.  The  true  Christian's 
inmost  feelings  will  best  explain  the  answers,  which  no  exposition  can  elu- 
cidate to  those  who  are  unacquainted  with  the  conflict  to  which  they  refer. 
The  golden  hours  (fleeting  and  precious)  are  earnests  of  the  everlasting 
holy  felicity  of  heaven. 


CHRISTIAN'S 
CHOICE. 


THE   PILGRIM'S   PROGRESS.  141 

had  opportunity  to  have  returned ;  but  now  I  desire  a 
better  country,  that  is  an  heavenly/ 

PRU.  Do  you  not  yet  bear  away  with  you  some  of 
the  things  that  then  you  were  conversant  withal  ?^ 

CHR.  Yes,  but  greatly  against  my  will ;  especially 
my  inward  and  carnal  cogitations,  with  CHRISTIAN  Di8- 

TASTEDWITHCAR- 

which  all  my  countrymen,  as  well  as  my-  NAL  COGITATIONS. 

self,  were  delighted ;  but  now  all  those  things  are  my 

grief;  and  might  I  but  chose  mine  own  things,  I  would 

chose   never  to   think   of   those   things 

more ;  but  when  I  would  be  a  doing  of 

that  which  is  best,  that  which  is  worst  is  with  me.w 

PRU.  Do  you  not  find  sometimes  as  if  those  things 
were  vanquished,  which  at  other  times  are  your  per- 
plexity ? 

CHR.  Yes,  but  that  is  but  seldom ;  but  they  are  to 
me  golden  hours   in  which   such   things 
happen  to  me. 

PRU.  Can  you  remember  by  what  means  you  find 
your  annoyances  at  times  as  if  they  were  vanquished  ? 

CHR.  Yes:  when  I  think  what  I  saw  at  the  cross, 
that  will  do  it ;  and  when  I  look  upon  my 
broidered  coat,  that  will  do  it ;  and  when 
I  look  into  the  roll  that  I  carry  in  my 
bosom,  that  will  do  it ;  and  when  my  thoughts  wax 
warm  about  whither  I  am  going,  that  will  do  it. 

PRU.  And  what  is  it  that  makes  you  so  desirous  to 
go  to  Mount  Zion  ? 

CHR.  Why,  there  I  hope  to  see  him  alive  that  did 
hang  dead  on  the  cross;  and  there  I  hope  WHY  CHRISTIAN 

WOULD    BE    AT     MT 

/      to  be  rid  of  all  those  things  that  to  this  z 

day  are  in  me  an  annoyance  to  me :  there  they  say 

v  Heb.  xi.  15,  16.  w  Rom.  vii.  21. 


CHRISTIAN'S 
GOLDEN  HOURS. 


HOW  CHRISTIAN 
GETS  POWER  A- 
GAINST  HIS  COR- 
RUPTIONS. 


CHARITY  DIS- 
COURSES WITH 
UIM. 


CHRISTIA 

TO     HIS     WIFE 

CHILDREN 


142  THE  PILGRIM'S   PROGRESS. 

there  is  no  death,x  and  there  I  shall  dwell  with  such 
company  as  I  like  best.  For,  to  tell  you  the  truth,  I  love 
him,  because  I  was  by  him  eased  of  my  burden ;  and 
I  am  weary  of  my  inward  sickness.  I  would  fain  be 
where  I  shall  die  no  more,  and  with  the  company  that 
shall  continually  cry,  Holy,  holy,  holy. 

Then  said  Charity  to  Christian,  Have 
you  a  family  ?  are  you  a  married  man  ?  * 
CHR.  I  have  a  wife  and  four  small  children  ? 
CHA.  And  why  did  not  you  bring  them  along  with 
you? 

Then  Christian  wept,  and  said,  Oh !  how  willingly 
LOVE  would  I  have  done  it,  but  they  were  all 

AND 

of  them  utterly  averse  to  my  going  on 
pilgrimage. 

CHA.  But  you  should  have  talked  to  them,  and  have 
endeavoured  to  show  them  the  danger  of  staying 
behind. 

CHR.  So  I  did ;  and  told  them  also  what  God  had 
shown  to  me  of  the  destruction  of  our  city;  but  I 
seemed  to  them  as  one  that  mocked,  and  they  believed 
me  not/ 

CHA.  And  did  you  pray  to  God  that  he  would  bless 
your  counsel  to  them  ? 

CHR.  Yes,  and  that  with  much  affection;  for  you 

x  Isa.  xxv.  8.    Rev.  xxi.  4.  y  Gen.  xix.  14. 

*  When  a  man  knows  the  value  of  his  own  soul,  he  will  become  greatly 
solicitous  for  the  souls  of  others.  It  is,  therefore,  a  very  suspicious  circum- 
stance, when  a  professor  shews  no  earnestness  in  persuading  those  he  loves 
best  to  seek  salvation  also;  and  it  is  absurd  to  excuse  this  negligence  by 
arguments  taken  from  God's  secret  purposes,  when  these  have  no  influence 
on  the  conduct  of  the  same  persons  in  their  temporal  concerns.  Charity's 
discourse  with  Christian  shews  what  our  author  thought  to  be  the  duties  of 
believers  in  this  most  important  concern,  and  what  he  understood  to  be  the 
real  reasons  why  carnal  men  reject  the  Gospel. 


CHRISTIAN'S    FEAR 
OF  PERISHING 

MIGHT  BE  READ 
IN  HIS  VERY 
COUNTENANCE. 


THE  PILGRIM'S   PROGRESS.  143 

must  think  that  my  wife  and  poor  children  were  very 
dear  to  me. 

CHA.  But  did  you  tell  them  of  your  own  sorrow,  and 
fear  of  destruction  ?  for  I  suppose  that  destruction  was 
visible  enough  to  you. 

CHR.  Yes,  over,  and  over,  and  over.  They  might 
also  see  my  fears  in  my  countenance,  in 
my  tears,  and  also  in  my  trembling  un- 
der the  apprehension  of  the  judgment 
that  did  hang  over  our  heads ;  but  all  was  not  suffi- 
cient to  prevail  with  them  to  come  with  me. 

CHA.  But  what  could  they  say  for  themselves  why 
they  came  not? 

CHR.  Why,  my  wife  was  afraid  of  losing  this  world, 
and  my  children  were  given  to  the  foolish 
delights  of  youth :  so,  what  by  one  thing, 
and  what  by  another,   they   left  me  to 
wander  in  this  manner  alone. 

CHA.  But  did  you  not,  with  your  vain  life,  damp  all 
that  you  by  words  used  by  way  of  persuasion  to  bring 
them  away  with  you  ? 

CHR.  Indeed,  I  cannot  commend  my  life,  for  I  am 
conscious  to  myself  of  many  failings  therein.  I  know 
also,  that  a  man  by  his  conversation  may  soon  over- 
throw what,  by  argument  or  persuasion,  he  doth  labour 
to  fasten  upon  others  for  their  good.  Yet,  this  I  can 
say,  I  was  very  wary  of  giving  them  occasion,  by  any 
unseemly  action,  to  make  them  averse  to  going  on  pil- 
grimage. Yea,  for  this  very  thing,  they  would  tell  me 
I  was  too  precise,  and  that  I  denied  my-  CHRI 
self  of  things,  for  their  sakes,  in  which 
they  saw  no  evil.  Nay,  I  think  I  may 
say,  that  if  what  they  saw  in  me  did  hinder  them,  it 


THE  CAUSE  WHY 
HIS  WIFE  AND 
CHILDREN  DID 
NOT  GO  WITH 


STIANS  GOOD 
CONVERSATION 
BEFORE  HIS 

W I F  E  A  N  D  C  H  I  L- 
DREN. 


CHRISTIAN  CLEAR 

OF     THEIR      BLOOD, 

PERISH, 


THEIR     TALK 
SUPPER    TIME. 


144  THE  PILGRIM'S  PROGRESS. 

was  my  great  tenderness  in  sinning  against  God,  or  of 
doing  any  wrong  to  my  neighbour. 

CHA.  Indeed,  Cain  hated  his  brother,  because  his 
own  works  were  evil,  and  his  brother's  righteous;2 
&i\d  if  thy  wife  and  children  have  been 
offended  with  thee  for  this,  they  thereby 
show  themselves  to  be  implacable  to  good  :  and  thou 
hast  delivered  thy  soul  from  their  blood.a 

Now  I  saw  in  rny  dream,  that  thus  they  sat  talking 
together  until  supper  was  ready.*  So  when  they  had 
made  ready,  they  sat  down  to  meat.  Now  the  table 
WHAT  CHRISTIAN  was  furnished  with  fat  things,  and  with 

HAD    TO    HIS    SOP- 

wine  that  was  well  refined  ;  and  all  their 
talk  at  the  table  was  about  the  Lord  of  the  hill  ;  as, 
AT  namely,  about  what  he  had  done,  and 

wherefore  he  did  what  he  did,  and  why 
he  had  builded  that  house  :  and,  by  what  they  said,  I 
perceived  that  he  had  been  a  great  warrior,  and  had 
fought  with,  and  slain  him  that  had  the  power  of 
death  ;b  but  not  without  great  danger  to  himself,  which 
made  me  love  him  the  more. 

z  1  John  iii.  12.  a  Ezek.  iii.  19.  b  Heb.  ii.  14. 

*  The  administration  of  the  Lord's  supper  is  here  emblematically  de- 
scribed. In  it  the  person,  humiliation,  sufferings,  and  death  of  Christ,  with 
the  motive  and  event  of  them,  are  kept  in  perpetual  remembrance.  By  se- 
riously contemplating1  these  interesting'  subjects,  with  the  emblems  of  his 
body  wounded,  and  his  blood  shed,  before  our  eyes  ;  and  by  professing  our 
cordial  acceptance  of  his  purchased  salvation,  and  surrender  of  ourselves  to 
his  service,  we  find  every  holy  affection  revived  and  invigorated,  and  our 
souls  melted  into  deep  repentance,  inspired  with  calm  confidence,  animated 
to  thankful,  zealous,  self-denying  obedience,  and  softened  into  tender  affec- 
tion for  our  fellow  Christians,  with  compassionate  forgiving  love  of  our  most 
inveterate  enemies.  The  believer  will  readily  apply  the  allegorical  repre- 
sentation of  '  the  Lord  of  the  hill'  (Isa.  xxv.  6,  7)  to  the  love  of  Christ  for 
lost  sinners,  which  no  words  can  adequately  describe,  for  it  '  passeth  know- 
ledge.' 


MAKES 
PRINCES  OF  BEG- 
GARS. 


THE  PILGRIM'S   PROGRESS.  145 

For,  as  they  said,  and  as  I  believed,  said  Christian, 
he  did  it  with  the  loss  of  much  blood.  But  that  which 
put  the  glory  of  grace  into  all  he  did,  was,  that  he  did 
it  out  of  pure  love  to  his  country^  And,  besides,  there 
were  some  of  them  of  the  household  that  said,  they 
had  been  and  spoke  with  him  since  he  did  die  on  the 
cross ;  and  they  have  attested  that  they  had  it  from  his 
own  lips,  that  he  is  such  a  lover  of  poor  pilgrims,  that 
the  like  is  not  to  be  found  from  the  east  to  the  west. 

They,   moreover,   gave   an  instance  of  what   they 
affirmed,  and  that  was,  he  had  stripped  himself  of  his 
glory,  that  he  might  do  this  for  the  poor;  and  that 
they  heard  him  say  and  affirm,  that  he  would  not  dwell 
in  the  mountain  of  Zion  alone.     They  said,  moreover, 
that  he  had  made  many  pilgrims  princes,     ^  CHRIST 
though   by   nature    they   were    beggars 
born,  and  their  original  had  been  the  dunghill.6 

Thus  they  discoursed  together  till  late  at  night ;  and, 
after  they  had  committed  themselves  to  their  Lord  for 
protection,  they  betook  themselves  to  rest :  the  pil- 
grim they  laid  in  a  large  upper  chamber, 
whose  window  opened  towards  the  sun- 
rising  :  the  name  of  the  chamber  was  Peace,*  where  he 
slept  till  break  of  day,  and  then  he  awoke  and  sang — 

Where  am  I  now  1    Is  this  the  love  and  care 
Of  Jesus,  for  the  men  that  pilgrims  are 
Thus  to  provide !  that  I  should  be  forgiven, 
And  dwell  already  the  next  door  to  heaven ! 

c  1  Sam.  ii.  8.    Psalm  cxiii.  7. 

*xjhat  peace  of  conscience  and  serenity  of  mind,  which  follow  an  hum- 
ble upright  profession  of  faith  in  Christ,  and  communion  with  him  and  his 
people,  is  not  the  effect  of  a  mere  outward  observance ;  but  of  that  inward 
disposition  of  the  heart  which  is  thus  cultivated,  and  of  the  Lord's  blessing 
on  his  own  appointments.  This  is  here  represented  by  the  chamber  Peace :  7 

T 


CHRISTIAN'S    BED- 
CHAMBER. 


CHRISTIAN  HAD 
INTO  THE  STUDY, 
ANDWHATHE  SAW 
THERE. 


146  THE  PILGRIM'S  PROGRESS. 

So  in  the  morning  they  all  got  up ;  and,  after  some 
more  discourse,  they  told  him  that  he  should  not  depart 
till  they  had  shown  him  the  rarities  of  that  place. 
And  first  they  had  him  into  the  study,* 
where  they  showed  him  records  of  the 
greatest  antiquity :  in  which,  as  I  remem- 
ber my  dream,  they  showed  him  the  pedigree  of  the 
Lord  of  the  hill,  that  he  was  the  Son  of  the  Ancient  of 
days,  and  came  by  an  eternal  generation.  Here  also 
were  more  fully  recorded  the  acts  that  he  had  done,  and 
the  names  of  many  hundreds  that  he  had  taken  into 
his  service ;  and  how  he  had  placed  them  in  such  hab- 
itations, that  could  neither  by  length  of  days,  nor  de- 
cays of  nature,  be  dissolved. 

Then  they  read  to  him  some  of  the  worthy  acts  that 
some  of  his  servants  had  done  ;  as  how  they  had  sub- 
dued kingdoms,  wrought  righteousness,  obtained  prom- 
ises, stopped  the  mouths  of  lions,  quenched  the  violence 
of  fire,  escaped  the  edge  of  the  sword,  out  of  weakness 
were  made  strong,  waxed  valiant  in  fight,  and  turned  to 
flight  the  armies  of  the  aliens.d 

Then  they  read  again  in  another  part  of  the  records 
of  the  house,  where  it  was  shown  how  willing  their 
Lord  was  to  receive  into  his  favour  any,  even  any, 
though  they  in  time  past  had  offered  great  affronts  to 
his  person  and  proceedings.  Here  also  were  several 

d  Heb.  xi.  33,  34. 

it  raises  the  soul  above  the  care  and  bustle  of  this  vain  world,  and  springs 
from  the  healing  beams  of  the  Sun  of  righteousness. 

*  Christian  communion,  properly  conducted,  tends  to  enlarge  the  be- 
liever's acquaintance  with  the  Holy  Scriptures:  and  this  conduces  to  the 
increase  of  faith,  hope,  love,  patience,  and  fortitude ;  to  animate  the  soul  in 
emulating  the  illustrious  examples  there  exhibited,  and  to  furnish  instruc- 
tion for  every  good  work. 


CHRISTIAN  HAD  IN- 
TO   THE    ARMOURY. 


THE  PILGRIM'S   PROGRESS.  147 

other  histories  of  many  other  famous  things,  of  all 
which  Christian  had  a  view  ;  as  of  things  both  ancient 
and  modern,  together  with  prophecies  and  predictions 
of  things  that  have  their  certain  accomplishment,  both 
to  the  dread  and  amazement  of  enemies,  and  the  com- 
fort and  solace  of  pilgrims. 

The  next  day  they  took  him,  and  had  him  into  the 
armoury,*  where  they  showed  him  all 
manner  of  furniture,  which  their  Lord  had 
provided  for  pilgrims,  as  sword,  shield,  helmet,  breast- 
plate, all-prayer,  and  shoes  that  would  not  wear  out. 
And  there  was  here  enough  of  this  to  harness  out  as 
many  men  for  the  service  of  their  Lord,  as  there  be 
stars  in  the  heaven  for  multitude. 

They  also  showed  him  some  of  the  engines  with  which 
some  of  his  servants  had  done  wonderful 
things.  They  showed  him  Moses's  rod; 
the  hammer  and  nail  with  which  Jael  slew  Sisera  ;  the 
pitchers,  trumpets,  and  lamps  too,  with  which  Gideon 
put  to  flight  the  armies  of  Midian.  Then  they  showed 
him  the  ox's  goad  wherewith  Shamgar  slew  six  hun- 
dred men.  They  showed  him  also  the  jaw-bone  with 
which  Samson  did  such  mighty  feats:  they  showed 

*  The  provision,  which  is  made  in  Christ  and  his  fulness,  for  maintaining 
and  increasing,  in  the  hea'rts  of  his  people,  those  holy  dispositions  and  affec- 
tions, by  the  vigorous  exercise  of  which  victory  is  obtained  over  all  their 
enemies,  is  here  represented  by  the  armoury  (Eph.  vi.  10  —  18  ;  1  Thess.  v. 
6.)  This  suffices  for  all  who  seek  to  be  supplied  from  it,  how  many  soever 
they  be.  We  ought,  therefore,  '  to  take  to  ourselves  the  whole  armour  of 
God,'  and  «  put  it  on,'  by  diligently  using  all  the  means  of  grace  ;  and  we 
may  assist  others,  by  our  exhortations,  counsels,  example,  and  prayers,  in 
doing  the  same.  The  following  allusions  to  the  Scripture  history,  which 
have  a  peculiar  propriety  in  an  allegory,  intimate,  that  the  means  of  grace 
are  made  effectual  by  the  power  of  God,  which  we  should  depend  on,  in 
implicit  obedience  to  his  appointments. 


CHRISTIAN  is 

MADE  TO    SEE  AN- 

CIENT  THINOS- 


CHRISTIAN  SHOW 
ED  THE  DELECTA 
ELE  MOON  TAINS. 


148  THE  PILGRIM'S  PROGRESS. 

him  moreover  the  sling  and  stone  with  which  David 
slew  Goliah  of  Gath  ;  and  the  sword  also  with  which 
the  Lord  will  kill  the  man  of  sin,  in  the  day  that  he 
shall  rise  up  to  the  prey.  They  showed  him  besides 
many  excellent  things,  with  which  Christian  was  much 
delighted.  This  done,  they  went  to  their  rest  again. 

Then  I  saw  in  my  dream,  that  on  the  morrow  he  got 
up  to  go  forwards,  but  they  desired  him  to  stay  till  the 
next  day  also  ;  And  then,  said  they,  we  will,  if  the  day 
be  clear,  show  you  the  Delectable  Moun- 
tains;* which,  they  said,  would  yet 
further  add  to  his  comfort,  because  they  were  nearer 
the  desired  haven  than  the  place  where  at  present  he 
was  ;  so  he  consented,  and  staid. 

When  the  morning  was  up,  they  had  him  to  the  top 
of  the  house,  and  bid  him  look  south  :  so  he  did  ;  and, 
behold,  at  a  great  distance,6  he  saw  a  most  pleasant 
mountainous  country,  beautified  with  woods,  vine- 
yards, fruits  of  all  sorts,  flowers  also,  with  springs  and 
fountains,  very  delectable  to  behold.  Then  he  asked 
the  name  of  the  country.  They  said,  it  was  Imma- 
nuel's  Land  ;  And  it  is  as  common,  said  they,  as  this 
hill  is,  to  and  for  all  the  pilgrims.  And  when  thou 
comest  there,  from  thence  thou  mayest  see  to  the  gate 
of  the  celestial  city,  as  the  shepherds  that  live  there 
will  make  appear. 

e  Isaiah  xxxiii.  16,  17. 


The  Delectable  Mountains,  as  seen  at  a  distance,  represent  those  dis- 
tinct views  of  the  privileges  and  consolations  attainable  in  this  life,  with 
which  believers  are  sometimes  favoured,  when  attending  on  divine  ordi- 
nances, or  diligently  making  a  subsequent  improvement  of  them.  The 
hopes  thus  inspired  prepare  them  for  meeting  and  pressing  forward  through 
dangers  and  hardships  ;  this  is  the  pre-eminent  advantage  of  Christian  com- 
munion, and  can  only  be  enjoyed  at  some  special  seasons,  when  the  Sun  of 
righteousness  shines  upon  the  soul. 


CHRISTIAN    SETS 
FORWARD. 


CHRISTIAN    SENT 
WAY    ARMED. 


THE  PILGRIM'S   PROGRESS.  149 

Now  he  bethought  himself  of  setting  forward,*  and 
they  were  willing  he  should.  But  first, 
said  they,  let  us  go  again  into  the 
armoury.  So  they  did ;  and  when  he  came  there,  they 
harnessed  him  from  head  to  foot,  with  what  was  of 
proof,  lest  perhaps  he  should  meet  with 
assaults  in  the  way.  He  being  therefore  ' 
thus  accoutred,  walked  out  with  his  friends  to  the  gate, 
and  there  he  asked  the  Porter,  if  he  saw  any  pilgrim 
pass  by  ?  Then  the  Porter  answered,  Yes. 

Pray,  did  you  know  him  ?  said  he. 

POR.  I  asked  his  name,  and  he  told  me  it  was 
Faithful. 

Oh,  said  Christian,  I  know  him ;  he  is  my  towns- 
man, my  near  neighbour,  he  comes  from  the  place 
where  I  was  born.  How  far  do  you  think  he  may  be 
before  ? 

POR.  He  is  got  by  this  time  below  the  hill. 

Well,  said  Christian,  good  Porter,  the  Lord  be  with 
thee,  and  add  to  all  thy  blessings  much  H°W  CHRISTIAN 

AND     THE     PORTER 

increase,  for  the  kindness  that  thou  hast  ?*„'"  AT  PART' 
showed  to  me. 

Then  he  began  to  go  forward ;  but  Discretion,  Piety, 
Charity,  and  Prudence  would  accompany  him  down  to 
the  foot  of  the  hill.f  So  they  went  on  together,  reite- 

*  The  ordinances  of  public  or  social  worship  are  only  the  means  of  being- 
religious,  not  the  essence  of  religion  itself.  Having  renewed  our  strength 
by  waiting  on  the  Lord,  we  must  go  forward,  by  attending  with  increasing 
diligence  to  the  duties  of  our  several  stations,  and  preparing  to  resist 
temptations,  which  often  assault  us  after  special  seasons  of  divine  consola- 
tion. Ministers,  therefore,  and  experienced  believers  should  warn  young 
converts  to  expect  trials  and  conflicts,  and  recommend  to  them  such  com- 
panions as  may  be  a  comfort  and  help  in  their  pilgrimage. 

t  The  humiliation  requisite  for  receiving  Christ,  obtaining  peace,  and 
making  a  good  confession  of  the  faith,  is  general  and  indistinct,  compared 


THE     VALLEY     OF 
HUMILIATION. 


150  THE  PILGRIM'S  PROGRESS. 

rating  their  former  discourses,  till  they  came  to  go 
down  the  hill.  Then  said  Christian,  As  it  was  difficult 
coming  up,  so,  so  far  as  I  can  see,  it  is  dangerous  going 
down.  Yes,  said  Prudence,  so  it  is ;  for  it  is  a  hard 
matter  for  a  man  to  go  down  into  the 
Valley  of  Humiliation,  as  thou  art  now, 
and  to  catch  no  slip  by  the  way ;  therefore,  said  they, 
we  are  come  out  to  accompany  thee  down  the  hill.  So 
he  began  to  go  down,  but  very  warily,  yet  he  caught  a 
slip  or  two. 

Then  I  saw  in  my  dream,  that  these  good  compa- 
nions, when  Christian  was  got  down  to  the  bottom  of 
the  hill,  gave  him  a  loaf  of  bread,  a  bottle  of  wine,  and 
a  cluster  of  raisins ;  and  then  he  went  on  his  way. 

Whilst  Christian  is  among  his  godly  friends, 
Their  golden  mouths  make  him  sufficient  mends 
For  all  his  griefs ;  and  when  they  let  him  go, 
He's  clad  with  northern  steel  from  top  to  toe. 

But  now  in  this  Valley  of  Humiliation,  poor  Chris- 
tian was  hard  put  to  it ;  for  he  had  gone  but  a  little 
way,  before  he  espied  a  foul  fiend  coming  over  the  field 

with  that  which  subsequent  trials  and  conflicts  will  produce ;  and  the  Lord 
commonly  dispenses  comfort  and  humiliating  experiences  alternately,  that 
the  believer  may  neither  be  elated  nor  depressed  above  measure  (2  Cor.  xii. 
1—5) ;  the  valley  of  Humiliation,  therefore,  is  very  judiciously  placed  be- 
yond the  house  Beautiful.  Some  explain  it  to  signify  a  Christian's  outward 
circumstances,  when  reduced  to  poverty,  or  subjected  to  great  temporal  loss 
by  professing  the  Gospel ;  and  perhaps  the  author  had  this  idea  in  his  mind  ; 
yet  it  could  only  be  viewed  as  the  means  of  producing  inward  humiliation. 
In  going  down  into  the  valley,  the  believer  will  greatly  need  the  assistance 
of  discretion,  piety,  charity,  and  prudence,  and  the  recollection  of  the  in- 
structions and  counsels  of  such  Christians  as  are  eminent  for  these  endow- 
ments: for  humiliating  dispensations  and  experiences  excite  the  latent  evils 
of  the  heart,  and  often  cause  men  to  speak  and  act  unadvisedly ;  so  that, 
notwithstanding  every  precaution,  the  review  will  commonly  discover  many 
things,  which  demand  the  remorse  and  sorrow  of  deep  repentance. 


THE  PILGRIM'S   PROGRESS.  151 

to  meet  him :  his  name  is  Apollyon.*  Then  did  Chris- 
tian begin  to  be  afraid,  and  to  cast  in  his  mind  whether 
to  go  back  or  to  stand  his  ground.  But  he  considered 
again,  that  he  had  no  armour  for  his  CHRISTIAN  HAS 

0  NO       ARMODR      FOR 

back,  arid  therefore  thought  that  to  turn   '     BACK- 
the  back  to  him  might  give  him  greater  advantage, 
with  ease  to  pierce  him  with  his  darts,  therefore  he 
resolved  to  venture  and  stand  his  ground :  for,  thought 


*  Under  discouraging  circumstances  the  believer  will  often  be  tempted  to 
murmur,  despond  or  seek  relief  from  the  world.  Finding  that  his  too  san- 
guine expectations  are  not  answered,  that  he  grows  worse  rather  than 
better  in  his  own  opinion  of  himself,  that  his  comforts  are  transitory,  and 
that  much  reproach,  contempt,  and  loss,  are  incurred  by  his  profession  of 
religion,  discontent  will  often  rise  up  in  his  heart,  and  weakness  of  faith  will 
expose  him  to  sharp  conflicts.  Mr.  Bunyan,  having  experienced,  in  an  un- 
common degree,  the  most  dreadful  temptations,  was  probably  led  by  that 
circumstance  to  speak  on  this  subject  in  language  not  very  intelligible  to 
those  who  have  been  exempted  from  such  painful  exercises  of  mind.  The^ 
nature  of  his  work  required,  that  they  should  be  described  under  outward 
emblems ;  but  the  inward  suggestions  of  evil  spirits  are  especially  intended. 
These  seem  to  have  peculiar  access  to  the  imagination,  and  are  able  to  paint 
before  that  illusive  faculty  the  most  alluring  or  terrifying  representations,  as 
if  they  were  realities.  Yj^pollyon  signifies  the  destroyer  (Rev.  ix.  11;)  and 
in  carrying  on  the  work  of  destruction,  fallen  angels  endeavour  by  various 
devices  to  deter  men  from  prayer,  and  to  render  them  afraid  of  those  things, 
without  which  the  life  of  faith  cannot  be  maintained ;  in  order  that,  after 
convictions,  they  may  be  led  to  give  up  religion,  as  the  only  method  of  re- 
covering composure  of  mind.y  Many,  '  having  no  root  in  themselves,'  thus 
gradually  fall  away  ;  and  others  are  greatly  retarded  :  but  the  well  instructed 
believer  sees  no  safety,  except  in  facing  his  enemy.  If  there  appears  to  be 
danger,  in  persevering,  ruin  is  inevitable  if  he  desist  (for  Christian  « had  no 
armour  for  his  back ;')  even  fear,  therefore,  will  in  that  case  induce  a  man 
to  stand  his  ground,  and  the  more  resolutely  he  resists  temptation,  the  sooner 
will  he  regain  his  tranquillity  :  for  when  the  suggestions  of  Satan  excite  us 
to  pray  more  fervently,  and  to  be  more  diligent  in  every  service,  that  enemy 
will '  flee  from  us.'  Perhaps  some  may  remember  a  time  when  they  were 
so  harassed  as  almost  to  despair  of  relief;  who  have  since  been  so  entirely 
delivered,  that,  were  it  not  for  the  recollection  of  their  own  past  experience, 
they  would  be  ready  to  ascribe  all  such  things  to  disease  or  enthusiasm,  not- 
withstanding all  that  the  Scripture  contains  on  the  subject. 


152  THE  PILGRIM'S  PROGRESS. 

he,  had  I  no  more  in  my  eye  than  the  saving  of  my 
life,  it  would  be  the  best  way  to  stand. 

So  he  went  on,  and  Apollyon  met  him.  Now  the 
monster  was  hideous  to  behold :  he  was  clothed  with 
scales  like  a  fish,  and  they  are  his  pride;  he  had  wings 
like  a  dragon,  feet  like  a  bear,  and  out  of  his  belly 
came  fire  and  smoke,  and  his  mouth  was  as  the  mouth 
of  a  lion.  When  he  was  come  up  to  Christian,  he 

\*  The  description  of  Apollyon  implies,  that  the  combat  afterwards  re- 
corded particularly  represented  the  terrors  by  which  evil  spirits  attempt  to 
drive  professors  out  of  their  path,  j  Other  temptations,  though  perhaps  more 
dangerous,  are  not  so  distressing :  *  Satan  can  transform  himself  into  an  an- 
gel of  light ;'  and  indeed  he  is  a  very  Proteus,  who  can  assume  any  form,  as 
best  suits  his  purpose.  As  all  have  been  overcome  by  the  temptations  of  the 
devil,  and  « of  whom  a  man  is  overcome,  of  the  same  is  he  brought  into 
bondage ;'  so  by  usurpation,  he  is  become  the  god  and  prince  of  this  world, 
and  we  have  all  been  his  slaves.  But  believers,  having  been  redeemed  by 
the  blood  of  Christ,  *  are  made  free  from  sin  and  become  the  servants  of 

jod  :'  and  the  abiding  conviction,  that  all  the  subjects  of  sin  and  Satan  must 
perish,  concurs  with  their  experience  of  its  hard  bondage,  in  fortifying  them 
against  every  temptation  to  return  to  it.  Sensible  of  their  obligations  to 
God  as  their  Creator  and  Governor,  they  have  deeply  repented  of  their  past 
rebellions;  and  having  obtained  mercy,  feel  themselves  bound  by  gratitude 
and  the  most  solemn  engagements  to  cleave  to  him  and  his  service.  Their 
difficulties  and  discouragements  cannot  induce  them  to  believe  that  they 
1  have  changed  for  the  worse ;'  nor  will  they  be  influenced  by  the  numbers 
who  apostatize,  from  love  to  the  world  and  dread  of  the  cross ;  for  they  are 
'  rooted  and  grounded  in  love,'  and  not  merely  moved  by  fears  and  hopes. 
They  are  sure  that  the  Lord  is  able  to  deliver  them  from  their  enemies ;  and 
should  the  wicked  be  permitted  to  prosper  in  their  malicious  devices,  they 
know  enough  of  his  plan,  to  rely  on  his  wisdom,  truth,  and  love  in  the  midst 
of  sufferings.  Thus  they  have  answers  ready  for  every  suggestion  ;  even 
such  answers  as  Christian  had  been  furnished  with  at  the  house  of 
the  Interpreter.  If  such  temptations  prove  ineffectual,  Satan  will 
perhaps  assault  the  believer,  by  representing  to  his  mind,  with  every 
possible  aggravation,  the  several  instances  of  his  misconduct,  since  he  pro- 
fessed the  Gospel,  in  order  to  heighten  his  apprehensions  of  being  found  at 
last  a  hypocrite :  when  the  soul  is  discouraged  and  gloomy,  he  will  be  as 
assiduous  in  representing  every  false  step  to  be  a  horrid  crime  inconsistent 
with  a  state  of  grace,  as  he  is  at  other  times  in  persuading  men,  that  the 
most  flagrant  violations  of  the  Divine  law  are  mere  trifles.  In  repelling 
such  suggestions,  the  well-instructed  believer  will  neither  deny  the  charge, 


DISCOURSE  BE- 
TWIXT CHRISTIAN 
AND  APOLLVON. 


THE  PILGRIM'S  PROGRESS.  153 

beheld  him  with  a  disdainful  countenance,  and  thus 
began  to  question  him. 

APOL.  Whence  came  you ;  and  whither 
are  you  bound  ? 

CHR.  I  am  come  from  the  city  of  Destruction,  which 
is  the  place  of  all  evil,  and  am  going  to  the  city  of 
Zion. 

APOL.  By  this  I  perceive  that  thou  art  one  of  my 
subjects ;  for  all  that  country  is  mine,  and  I  am  the 
prince  and  god  of  it.  How  is  it  then  that  thou  hast 
run  away  from  thy  king  ?  Were  it  not  that  I  hope 
thou  rnayest  do  me  more  service,  I  would  strike  thee 
now  at  one  blow  to  the  ground. 

CHR.  I  was  indeed  born  in  your  dominions,  but  your 
service  was  hard,  and  your  wages  such  as  a  man  could 
not  live  on  ;  for  the  wages  of  sin  is  death  ;f  therefore 
when  1  was  come  to  years,  I  did  as  other  considerate 
persons  do,  look  out  if  perhaps  I  might  mend  myself. 

APOL.  There  is  no  prince  that  will  thus  lightly  lose 
his  subjects,  neither  will  I  as  yet  lose  thee :  but  since 
thou  cornplainest  of  thy  service  and  wages,  AfOLL^0^3  FLAT. 
be  content  to  go  back ;  what  our  country 
will  afford,  I  do  here  promise  to  give  thee. 

CHR.  But  I  have  let  myself  to  another,  even  to  the 
King  of  princes ;  and  how  can  I  with  fairness  go  back 
with  thee  ? 

APOL.  Thou  hast  done  in  this  according  to  the  pro- 
verb, "changed  a  bad  for  a  worse:"  but  APOLLO*  UNDER. 

VALUES        CHRIST'S 

it  is  ordinary  for  those  that,  have  professed  a 

f  Rom.  vi.  23. 

nor  extenuate  his  guilt ;  but  he  will  flee  for  refuge  to  the  free  grace  of  the 
Gospel,  and  take  comfort  from  the  consciousness  that  he  now  hates,  and 
groans  under  the  remains  of  those  evils,  which  once  he  wholly  lived  in  with- 
out remorse ;  thence  inferring,  that  *  his  sins,  though  many,  are  forgiven.' 


154  THE  PILGRIM'S  PROGRESS. 

themselves  his  servants,  after  a  while  to  give  him  the 
slip,  and  return  again  to  me.  Do  thou  so  too,  and  all 
shall  be  well. 

CHR.  I  have  given  him  my  faith,  and  sworn  my  alle- 
giance to  him ;  how  then  can  I  go  back  from  this,  and 
not  be  hanged  as  a  traitor  ? 

APOL.  Thou  didst  the  same  by  me,  and  yet  I  am 
willing  to  pass  by  all,  if  now  thou  wilt  yet  turn  again, 
and  go  back. 

CHR.  What  I  promised  thee  was  in  my  nonage  ;  and 
besides,  I  count  that  the  Prince  under  whose  banner 
now  I  stand  is  able  to  absolve  me ;  yea,  and  to  pardon 
also  what  I  did  as  to  my  compliance  with  thee :  and 
besides,  O  thou  destroying  Apollyon,  to  speak  truth, 
I  like  his  service,  his  wages,  his  servants,  his  govern- 
ment, his  company,  and  country,  better  than  thine ; 
and  therefore  leave  off  to  persuade  me  further :  I  am 
his  servant,  and  I  will  follow  him. 

APOL.  Consider  again,  when  thou  art  in  cool  blood, 
PLEADS  what  thou  art  like  to  meet  with  in  the 

GRIEVOUS 

FxoCHms:  way  that  thou  goest.  Thou  knowest  that, 

SOADE  CHRIS-       f  .-,  ,       -i     • 

FROM  PER-  tor  the  most  part,  his  servants  come  to  an 


SISTING      IN      HIS 


WAY-  ill  end,  because   they  are  transgressors 

against  me  and  my  ways.  How  many  of  them  have 
been  put  to  shameful  deaths  !  And  besides,  thou  count- 
est  his  service  better  than  mine  ;  whereas,  he  never  yet 
came  from  the  place  where  he  is,  to  deliver  any  that 
served  him  out  of  their  hands  :  but  as  for  me,  how  many 
times,  as  all  the  world  very  well  knows,  have  I  delivered, 
either  by  power  or  fraud,  those  that  have  faithfully 
served  me,  from  him  and  his,  though  taken  by  them : 
and  so  will  I  deliver  thee. 

CHR.  His  forbearing  at  present  to  deliver  them  is  on 


THE  PILGRIM'S   PROGRESS.  155 

purpose  to  try  their  love,  whether  they  will  cleave  to 
him  to  the  end  :  and  as  for  the  ill  end  thou  sayest  they 
come  to,  that  is  most  glorious  in  their  account  :  For, 
for  present  deliverance,  they  do  not  much  expect  it  ; 
for  they  stay  for  their  glory,  and  then  they  shall  have 
it,  when  their  Prince  comes  in  his,  and  the  glory  of  the 
angels. 

APOL.  Thou  hast  already  been  unfaithful  in  thy  ser- 
vice to  him  ;  and  how  dost  thou  think  to  receive  wages 
of  him  ? 

CHR.  Wherein,  O  Apollyon,  have  I  been  unfaithful 
to  him  ? 

APOL.  Thou  didst  faint  at  first  setting  out,  when 
thou  wast  almost  choked  in  the  gulf  of 

APOLLYON    PLEADS 


Despond.  Thou  didst  attempt  wrong  ways 
to  be  rid  of  thy  burden,  whereas  thou 
shouldest  have  staid  till  thy  Prince  had  taken  it  off. 
Thou  didst  sinfully  sleep^and  lose  thy  choice  things. 
Thou  wast  also  almost  persuaded  to  go  back  at  the 
sight  of  the  lions  :  and  when  thou  talkest  of  thy  jour- 
ney, and  of  what  thou  hast  heard  and  seen,  thou  art  in- 
wardly desirous  of  vainglory  in  all  that  thou  sayest  or 
doest. 

CHR.  All  this  is  true,  and  much  more  which  thou 
hast  left  out  ;  but  the  Prince  whom  I  serve  and  honour 
is  merciful,  and  ready  to  forgive.  But,  besides,  these 
infirmities  possessed  me  in  thy  country,  for  there  I 
sucked  them  in  ;  and  I  have  groaned  under  them,  being 
sorry  for  them,  and  have  obtained  pardon  of  my  Prince. 

Then   Apollyon  broke   out  into  a  grievous  rage,* 

*  Thus  far  Christian's  contest  with  Apollyon  is  intelligible  and  instructive 
to  every  experienced  believer  :  what  follows  is  more  difficult.  But  if  we 
duly  reflect  upon  the  Lord's  permission  to  Satan,  in  respect  of  Job,  with  the 


FALLS  UPON  CHRIS- 


156  THE  PILGRIM'S  PROGRESS. 

saying,  I  am  an  enemy  to  this  Prince ;  I 
hate  his  person,  his  laws,  and  people  :  I 
am  come  out  on  purpose  to  withstand  thee. 

CHR.  Apollyon,  beware  what  you  do,  for  I  am  in  the 

efforts  and  effects  that  followed ;  and  if  we  compare  it  with  the  tempter's 
desire  of  sifting  Peter  and  the  other  apostles  as  wheat — we  shall  not  be 
greatly  at  a  loss  about  our  author's  meaning.  This  enemy  is  sometimes 
gratified  with  such  an  arrangement  of  outward  dispensations  as  most  favours 
his  assaults :  so  that  the  believer's  path  seems  to  be  wholly  obstructed. 
The  Lord  himself  appears  to  have  forsaken  him,  or  even  to  fight  against 
him ;  and  his  appointments  are  deemed  contrary  to  his  promises.  This  gives 
Satan  an  opportunity  of  suggesting  hard  thoughts  of  God  and  his  ways, 
doubts  about  the  truth  of  the  Scriptures,  and  desponding  fears  of  a  fatal 
event  to  a  self-denying  course  of  religion.  Many  such  'fiery  darts'  may  be 
repelled  or  quenched  by  the  shield  of  faith ;  but  there  are  seasons  (as  some 
of  us  well  know)  when  they  are  poured  in  so  incessantly,  and  receive  such 
plausibility  from  facts,  and  when  they  so  interrupt  a  man  while  praying, 
reading,  or  meditating,  that  he  is  tempted  to  intermit  religious  duties,  to 
avoid  their  horrid  concomitants.  The  evils  of  the  heart,  which  seemed  be- 
fore to  be  subdued,  are  at  these  times  so  excited  by  means  of  the  imagina- 
tion, that  they  apparantly  prevail  more  than  ever,  rendering  every  service 
an  abomination,  as  well  as  a  burden  ;4  that  the  harassed  soul,  alarmed, 
baffled,  defiled,  self-detested,  and  thinking  that  God  and  his  servants  unite 
in  abhorring  him,  is  ready  to  give  up  all  hope,  to  doubt  all  his  former  prin- 
ciples, to  seek  refuge  in  some  heretical  or  antinomian  system,  or  to  attempt 
the  dissipation  of  his  melancholy  gloom,  by  joining  again  in  the  vanities  of 
the  world.  Thus  the  enemy  '  wounds  him  in  his  understanding,  faith,  and 
conversation,'  (according  to  the  author's  marginal  interpretation  of  his 
meaning,)  yet  he  cannot  find  relief  in  this  manner ;  but  is  inwardly  con- 
strained, with  renewed  efforts,  to  return  to  the  conflict.  But  when  such 
temptations  are  long  continued,  resistance  will  gradually  become  more 
feeble ;  the  distressed  believer  will  be  ready  to  give  up  every  thing ;  and 
when  the  enemy  plies  him  closely  with  infidel  suggestions,  to  which  his  cir- 
cumstances give  a  specious  occasion,  he  may  be  thrown  down,  and  'his 
sword  may  fly  out  of  his  hand  :'  so  that  for  a  time  he  may  be  unable  to  give 
any  credit  to  the  truth  of  the  Scriptures,  by  which  alone  he  was  before  ena- 
bled to  repel  the  tempter.  This  is  a  dreadful  case :  and  could  true  faith 
thus  finally  and  entirely  fail,  even  real  Christians  must  perish.  Satan  hath 
succeeded  against  many  professors,  with  half  these  advantages;  and  he  may 
be  supposed  at  least,  to  boast  that  he  is  sure  of  such  as  are  thus  cast  down. 
But  the  advocate  above  'prays'  for  his  disciples,  'that  their  faith  should  not 
fail'  (Luke  xxii.  31,  32.)  So  that,  though  Peter  fell  with  Judas,  he  was  not 


THE  PILGRIM'S   PROGRESS.  157 

King's  highway,  the  way  of  holiness ;  therefore  take 
heed  to  yourself. 

Then  Apollyon  straddled  quite  over  the  whole  breadth 
of  the  way,  and  said,  I  am  void  of  fear  in  this  matter. 
Prepare  thyself  to  die  ;  for  I  swear  by  my  infernal  den 
that  thou  shalt  go  no  farther  :  here  will  I  spill  thy  soul. 

left  to  perish  with  him.  The  Christian,  therefore,  though  « almost  pressed 
to  death,'  and  ready  '  to  despair  of  life,'  will,  by  the  special  grace  of  God, 
be  helped  again  to  seize  his  sword,  and  to  use  it  with  more  effect  than  ever. 
The  Holy  Spirit  will  bring  to  his  mind,  with  the  most  convincing  energy, 
the  evidences  of  the  divine  inspiration  of  the  Scripture,  and  enable  him  to 
rely  on  the  promises :  and  thus,  at  length,  the  enemy  will  be  put  to  flight, 
by  testimonies  of  holy  writ  pertinently  adduced,  and  more  clearly  under- 
stood than  before.  Experience  will  teach  some  readers  to  understand  these 
things,  and  they  will  know  how  to  compassionate  and  make  allowances  for 
the  mistakes  of  the  tempted :  and  others,  who  have  been  graciously  ex- 
empted from,  perhaps,  the  deepest  anguish  known  on  earth  (though  com- 
monly not  of  long  duration,)  should  learn  from  the  testimony  of  their 
brethren,  to  allow  the  reality  of  these  distresses,  and  sympathize  with  the 
sufferers ;  and  not  (like  Job's  friends)  to  join  with  Satan  in  aggravating  their 
sorrows.  We  may  allow,  that  constitution,  partial  disease,  and  errors  in 
judgment,  expose  some  men  more  than  others  to  such  assaults;  yet  these 
are  only  occasions,  and  evil  spirits  are  assuredly  the  agents  in  thus  harassing 
serious  persons.  It  is  indeed  of  the  greatest  importance  to  be  well  estab- 
lished in  the  faith :  they,  who  in  ordinary  cases  are  satisfied  with  general 
convictions  and  comfortable  feelings,  without  being  able  to  give  a  reason  for 
their  hope,  may  be  driven  to  the  most  tremendous  extremities,  should  God 
permit  them  to  be  thus  assaulted  :  for  they  have  no  fixed  principles  to  which 
they  may  resort  in  such  an  emergency  ;  and  perhaps  some  degree  of  mistake 
always  gives  Satan  his  principal  advantage  on  these  occasions.  Yet  men  of 
the  most  sober  minds  and  sound  judgment,  when  in  a  better  state  of  bodily 
health  than  usual,  and  in  all  other  respects  more  rational,  have  experienced 
such  distressing  temptations  of  this  kind,  as  they  could  scarcely  have  believed 
on  the  report  of  others ;  and  when  delivered,  they  cannot  look  back  on  the  past 
without  the  greatest  consternation.  Besides  the  verses,  by  which  Christian 
gave  thanks  to  his  great  deliverer,  we  meet  in  the  old  copies  with  these 

lines: — 

'  A  more  unequal  match  can  hardly  be, 

Christian  must  fight  an  angel ;  but  you  see, 
The  valiant  man  by  handling  sword  and  shield, 
Doth  make  him,  though  a  dragon,  quit  the  field.' 


158  THE  PILGRIM'S  PROGRESS. 

And  with  that  he  threw  a  flaming  dart  at  his  breast ; 
but  Christian  had  a  shield  in  his  hand,  with  which  he 
caught  it,  and  so  prevented  the  danger  of  that. 

Then  did  Christian  draw,  for  he  saw  it  was  time  to 
bestir  him ;  and  Apollyon  as  fast  made  at  him,  throw- 
ing darts  as  thick  as  hail ;  by  the  which,  notwithstand- 
ing all  that  Christian  could  do  to  avoid  it,  Apollyon 
CHRISTIAN  wo™-  wounded  him  in  his  head,  his  hand,  and 

DKD   IN  HIS  UNDER-        c  ,-p,,     .  j          f^         .          .  "?—  .. 

STANDING,  FAITH,   foot.     1  his  made  Chn stian  give  a  little 

AND  C  0  N  V  E  R  S  A-       ^ 

back :  Apollyon,  therefore,  followed  his 
work  amain,  and  Christian  again  took  courage,  and  re- 
sisted as  manfully  as  he  could.  This  sore  combat  lasted 
for  above  half  a  day,  even  until  Christian  was  almost 
quite  spent ;  for  you  must  know  that  Christian,  by  rea- 
son of  his  wounds,  must  needs  grow  weaker  and 
weaker. 

Then  Apollyon,  espying  his  opportunity,  began  to 
gather  up  close  to  Christian^-and,  wrestling  with  him, 
AFOLLYON  CAST-  gave  him  a  dreadful  fall;  and  with  that 

ETH      CHRISTIAN          ° 

SROUNNDTO  THB  Christian's  sword  flew  out  of  his  hand. 
Then  said  Apollyon,  I  am  sure  of  thee  now :  and  with 
that  he  had  almost  pressed  him  to  death,  so  that  Chris- 
tian began  to  despair  of  life.  But,  as  God  would  have 
it,  while  Apollyon  was  fetching  his  last  blow,  thereby 
to  make  a  full  end  of  this  good  man,  Christian  nimbly 
reached  out  his  hand  for  his  sword,  and  caught  it,  say- 
ing, Rejoice  not  against  me,  O  mine  enemy !  when  I 
fall,  I  shall  arise  !g  and  with  that  gave  him  a  deadly 
CHRISTIAN'S  vic-  thrust,  which  made  him  give  back,  as 

TORY    OVER     APOL- 

one  that  had  received  his  mortal  wound. 
Christian,  perceiving  that,  made  at  him  again,  saying, 
Nay,  in  all  these  things  we  are  more  than  conquerors, 

g  Mic.  vii.  8. 


THE  PILGRIM'S   PROGRESS.  159 

through  him  that  loved  us.h  And,  with  that,  Apollyon 
spread  forth  his  dragon's  wings,  and  sped  him  away, 
that  Christian  saw  him  no  more. 

In  this  combat  no  man  can  imagine,  unless  he  had 
seen  and  heard,  as  I  did,  what  yelling  A  BRIEF  RELATION 

1        OFTHECOMBATBY 

and  hideous  roaring  Apollyon  made  all  THE  S^ECTATO^ 
the  time  of  the  fight :  he  spake  like  a  dragon ;  and,  on 
the  other  side,  what  sighs  and  groans  burst  from 
Christian's  heart.  I  never  saw  him  all  the  while  give 
so  much  as  one  pleasant  look,  till  he  perceived  he  had 
wounded  Apollyon  with  his  two-edged  sword ;  then, 
indeed,  he  did  smile  and  look  upward !  But  it  was  the 
dreadfullest  sight  that  ever  I  saw. 

So  when  the  battle  was  over,  Christian  said,  I  will 
here  give  thanks  to  him  that  hath  de-  CHRISTIANQIVBS 

GOD     THANKS     FOR 

livered  me  out  of  the  mouth  of  the  lion,  HIS  DELIVERANCE. 
to  him  that  did  help  me  against  Apollyon.  And  so  he 
did,  saying — 

Great  Beelzebub,  the  captain  of  this  fiend, 

Design  edrfnf  ruin ;  therefore  to  this  end 

He  sent  him  harnessed  out ;  and  he  with  rage 

That  hellish  was,  did  fiercely  me  engage : 

But  blessed  Michael  helped  me,  and  I, 

By  dint  of  sword,  did  quickly  make  him  fly :  m 

Therefore  to  him  let  me  give  lasting  praise, 

And  thank  and  bless  his  holy  name  always. 

Then  there  came  to  him  a  hand  with  some  of  the 
leaves  of  the  tree  of  life,  the  which  Christian  took  and 
applied  to  the  wounds  that  he  had  received  in  the 
battle,  and  was  healed  immediately.*  He  also  sat 

h  Rom.  viii.  37,  39.    Jam.  iv.  7. 

*  When  the  believer  has  obtained  the  victory  over  temptation,  the  Lord 
will  graciously  heal  all  the  wounds  he  received  in  the  conflict ;  pardoning 
his  sins,  rectifying  his  mistakes,  and  renewing  his  strength  and  comfort, 


160  THE  PILGRIM'S  PROGRESS. 

down  in  that  place  to  eat  bread,  and  to  drink  of  the 

bottle   that  was   given   him  a  little  before:  so  being 

refreshed,  he  addressed  himself  to  his  journey  with  his 

CHRISTIAN  GOES   sword  drawn  in  his  hand ;  for  he  said,  I 

ON      HIS     JOURNEY,       ,  ,  , 

WITH  HIS  SWORD  know  uot  but  some  other  enemy  may  be 

DRAWN          IN         HIS 

at   hand.     But  he   met  with   no   other 
affront  from  Apollyon  quite  through  this  valley. 

Now,  at  the  end  of  this  valley  was  another,  called 
THE  VALLEY  OF   the  Valley   of  the   Shadow  of  Death;* 

IE      SHADOW      OF 

and  Christian  must  needs  go  through  it, 


THE 
DEATH. 


through  the  mediation  of  Christ,  and  by  the  influences  of  the  Holy  Spirit : 
so  that  the  most  distressing  experiences  are  often  succeeded  by  the  sweetest 
confidence  and  serenity  of  mind,  and  the  greatest  alacrity  in  the  ways  of 
God.  vThe  leaves  of  the  tree  of  life'  (Rev.  xxii.  2,)  represent  the  present 
benefits  of  the  redemption  of  Christ :  *  the  hand'  may  be  the  emblem  of 
those  whom  the  Lord  employs,  as  instruments  in  restoring  to  his  discouraged 
servants  '  the  joy  of  his  salvation.'  The  believer  thus  healed  and  refreshed, 
by  meditation  on  the  death  of  Christ,  and  other  religious  exercises,  rests  not 
in  one  victory,  but  presses  forward,  prep.are^for  new  conflicts;  yet  the 
enemy,  once  decidedly  put  to  flight,  seldom  repeats  the  same  assaults,  at 
least  for  some  time ;  because  he  will  generally  find  the  victor  upon  his  guard 
on  that  side,  though  he  may  be  surprised  in  som4lS|j^er  way. 

*^The  Valley  of  the  Shadow  of  Death  seems  intended  to  represent  a  va- 
riation of  inward  distress,  conflict,  and  alarm,  which  arises  from  prevailing 
darkness  and  insensibility  of  mind,  rendering  a  man  reluctant  to  religious 
duties,  and  dull  in  the  performance  of  them,  which  makes  way  for  manifold 
apprehensions  and  temptations. ,  The  words,  quoted  fijom  tfi'e'  prophet,  de- 
scribe the  waste  howling  wilderness  through  which  Israel  journeyed  to 
Canaan  ;  which  typified  the  believer's  piJ^ri^jKge  through  this  world  to 
heaven.  From  this  we  may  infer,  that  the  author  meant  in  general,  that 
such  dreary  seasons  may  be  expected,  as  very  few  believers  wholly  escape 
them :  but  we  must  not  suppose,  that  he  intended  to  convey  an  idea,  that  all 
experience  these  trials  in  the  same  order  or  degree  as  Christian  did.  While 
men  rest  in  forms  and  notions,  they  generally  expect  nothing  in  religious 
ordinances  but  to  finish  a  task,  and  to  enjoy  the  satisfaction  of  having  done 
their  supposed  duty ;  but  the  spiritual  worshipper,  at  some  times,  finds  his 
soul  filled  with  clear  light  and  holy  affection ;  '  it  is  good  for  him  to  draw 
nigh  to  God ;'  and  '  his  soul  is  satisfied  with  marrow  and  fatness,  while  he 
praises  his  God  with  joyful  lips :'  at  other  times,  dulness  and  heaviness  op- 
press him ;  he  feels  little  exercise  of  faith,  hope,  desire,  reverence,  love,  or 


THE   PILGRIM'S  PROGRESS.  161 

because  the  way  to  the  Celestial  City  lay  through  the 
midst  of  it.  Now,  this  valley  is  a  very  solitary  place. 
The  prophet  Jeremiah  thus  describes  it :  "A.  wilder- 
ness, a  land  of  deserts  and  of  pits ;  a  land  of  drought, 
and  of  the  Shadow  of  Death ;  a  land  that  no  man 
(but  a  Christian)  passeth  through,  and  where  no  man 
dwelt."1 

Now,  here  Christian  was  worse  put  to  it  than  in  his 
fight  with  Apollyon  -,  as  by  the  sequel  you  shall  see. 


gratitude ;  he  seems  to  address  an  unknown  or  absent  God,  and  rather  to 
mock  than  to  worship  him ;  divine  things  appear  obscure  and  almost  unreal ; 
and  every  returning  season  of  devotion,  or  reiterated  effort  to  lift  up  his  heart 
to  God,  ends  in  disappointment ;  so  that  religion  becomes  his  burden  instead 
of  delight.  Evils  before  unnoticed  are  now  perceived  to  mingle  with  his 
services ;  for  his  self-knowledge  is  advanced ;  his  remedy  seems  to  increase 
his  disease;  he  suspects  that  all  his  former  joy  was  a  delusion,  and  is  ready 
to  conclude,  that  '  God  hath  forgotten  to  be  gracious,  and  hath  shut  up  his 
loving-kindness  in  displeasure.'  These  experiences,  sufficiently  painful  in 
themselves,  are  often  rendered  more  distressing,  by  erroneous  expectations 
of  uninterrupted  comfort,  orJby  reading  books,  or  hearkening  to  instructions, 
which  state  things  unscripturally ;  representing  comfort  as  the  evidence  of 
acceptance,  assurance  as  the  essence  of  faith,  impressions  or  visions  as  the 
witness  of  the  Spirit ;  or  perfection  as  attainable  in  this  life,  nay,  actually 
attained  by  all  the  regenerate ;  as"  if  this  were  the  church  triumphant,  and 
not  the  church  militant.  The  state  of  the  body  also,  as  disordered  by  ner- 
vous or  hypochondriacal  affections,  gives  energy  to  the  distressing  inferences 
which  men  often  dca$f  from  their  dark  frame  of  mind  ;  and  indeed  indispo- 
sition may  often  operate  as  a  direct  cause  of  it ;  though  the  influences  of  the 
Holy  Spirit  will  overcome  this,  and  all  other  impediments  to  comfort,  when 
*  he  sheds  abroad  the  love  of  God  in  the  heart.'  Evil  spirits  never  fail,  when 
permitted,  to  take  advantage  of  a  disordered  state,  whether  of  body  or  mind, 
to  mislead,  entangle,  perplex,  or  defile  the  soul.  Persons  of  a  melancholic 
temperature,  when  not  aware  of  the  particular  causes  whence  their  gloom 
originates,  are  apt  to  ascribe  it  wholly  to  desertion,  which  exceedingly  en- 
hances their  distress ;  and,  as  our  author  had  been  greatly  harassed  in  this 
way,  he  has  given  us  a  larger  proportion  of  this  shade  than  is  generally  met 
with  by  consistent  believers,  or  than  the  Scriptures  give  us  reason  to  ex- 
pect :  and  probably  he  meant  to  state  the  outlines  of  his  own  experience  in 
the  pilgrimage  of  Christian. 

V 


162  THE  PILGRIM'S   PROGRESS. 

I  saw  then  in  my  dream,  that  when  Christian  was 

got  to  the  borders  of  the  Shadow  of  Death,  there  met 

THE  CHILDREN   him   two  men,*   children   of  them  that 

OF     THE     SPIES     GO 

brought  up  an  evil  report  of  the  good 
land,k  making  haste  to  go  back;  to  whom  Christian 
spake  as  follows. 

CHR.  Whither  are  you  going  ? 

They  said,  Back !  back !  and  we  would  have  you  do 
so  too,  if  either  life  or  peace  is  prized  by  you. 

Why,  what's  the  matter  ?  said  Christian. 

Matter !  said  they :  we  were  going  that  way  as  you 
are  going,  and  went  as  far  as  we  durst ;  and  indeed 
we  were  almost  past  coming  back :  for  had  we  gone  a 
little  further,  we  had  not  been  here  to  bring  the  news 
to  thee. 

But  what  have  you  met  with  ?  said  Christian. 

k  Numb.  xiii. 

These  men  were  spies,  not  pilgrims ;  they  related  what  they  had  ob- 
served at  a  distance,  but  had  never  experienced.  They  represent  those  who 
have  been  conversant  with  godly  people ;  and  *  bring  an  evil  report  on  the 
good  land,'  to  prejudice  the  minds  of  numbers  against  the  right  ways  of  the 
Lord.  Such  men  pretend  to  have  made  trial  of  religion,  and  found  it  to  be 
a  comfortless  and  dreary  pursuit ;  they  give  a  caricatured  description  of  the 
sighs,  groans,  terrors,  and  distresses  of  pious  persons,  and  of  all  the  dreadful 
things  to  be  seen  and  heard  among  them :  they  avail  themselves  of  every 
unguarded  or  hyperbolical  expression,  which  escapes  a  tempted  believer ; 
of  the  enthusiastic  representations  which  some  people  give  of  their  expe- 
rience ;  and  even  of  the  figurative  language,  which  is  often  employed  in 
speaking  of  inward  conflicts  under  images  taken  from  external  things.  Thus 
they  endeavour  to  excuse  their  own  apostasy,  and  to  expose  to  contempt  the 
cause  which  they  have  deserted. )  Nothing  they  can  say,  however,  concern- 
ing the  disorder  or  confusion  to  which  religion  may  sometimes  give  occa- 
sion, can  induce  the  believer  to  conclude  that  he  has  mistaken  his  way,  or 
that  it  would  be  advisable  for  him  to  turnback,  or  deviate  into  any  bye-path: 
though  they  will  excite  him  to  vigilance  and  circumspection.  As  those  spies 
do  so  much  mischief  by  their  misrepresentations,  we  should  be  careful  to 
give  them  as  little  occasion  as  we  possibly  can. 


THE  PILGRIM'S   PROGRESS.  163 

MEN.  Why,  we  were  almost  in  the  Valley  of  the 
Shadow  of  Death  j1  but  that  by  good  hap  wre  looked 
before  us,  and  saw  the  danger  before  we  came  to  it. 

But  what  have  you  seen  ?  said  Christian. 

MEN.  Seen !  why,  the  valley  itself,  which  is  as  dark 
as  pitch :  we  also  saw  there  the  hobgoblins,  satyrs,  and 
dragons  of  the  pit :  we  heard  also  in  that  valley  a  con- 
tinual howling  and  yelling,  as  of  a  people  under  un- 
utterable misery,  who  there  sat  bound  in  affliction  and 
irons :  and  over  that  valley  hang  the  discouraging 
clouds  of  confusion:  death  also  doth  always  spread 
his  wings  over  it.m  In  a  word,  it  is  every  whit  dread- 
ful, being  utterly  without  order. 

Then  said  Christian,  I  perceive  not  yet,  by  what  you 
have  said,  but  that  this  is  my  way  to  the  desired  haven. 

MEN.  Be  it  thy  w'ay ;  we  will  not  choose  it  for  ours. 

So  they  parted ;  and  Christian  went  on  his  way,  but 
still  with  his  sword  drawn  in  his  hand,  for  fear  lest  he 
should  be  assaulted. 

I  saw  then  in  my  dream,  so  far  as  this  valley  reached, 
there  was  on  the  right  hand  a  very  deep  ditch  ;*  that 


\The 


1  Psalm  xliv.  19.  m  Job  iii.  5.  x.  22. 

fatal  presumption,  into  which  men  are  soothed,  through  ignorance 
and  various  kinds  of  false  doctrine,  so  that  they  conclude  themselves  safe  with- 
out any  warrant  from  Scripture,  is  intended  by  the  '  deep  ditch,'  into  which 
the  blind  lead  the  blind  and  perish  with  them.  This  is  often  done  by  men 
who  reciprocally  criminate  and  despise  each  other.  '  The  dangerous  quag,' 
on  the  other  side  of  the  narrow  way  represents  the  opposite  extreme — de- 
spair of  God's  mercy ;  and  the  mire  of  it  agrees  with  that  of  the  Slough  of 
Despond./  In  these  opposite  ways  multitudes  continually  perish ;  some  con- 
cluding that  there  is  no  fear,  others  that  there  is  no  hope.  But  the  danger 
to  which  a  real  believer  is  exposed,  of  verging  towards  one  of  these  ex- 
tremes in  times  of  inward  darkness  and  disconsolation,  is  especially  implied. 
They,  who  have  had  much  opportunity  of  conversing  with  professors  of  the 
Gospel,  have  met  with  many  persons  who  once  were  zealous  and  comfortable, 
but  their  religious  affections  have  declined ;  their  duties  are  comparatively 


164  THE  PILGRIM'S   PROGRESS. 

ditch  is  it  into  which  the  blind  have  led  the  blind  in 
all  ages,  and  have  both  there  miserably  perished. 
Again,  behold,  on  the  left  hand  there  was  a  very  dan- 
gerous quag,  into  which  if  even  a  good  man  falls,  he 
finds  no  bottom  for  his  foot  to  stand  on:  into  that 
quag  king  David  once  did  fall,  and  had,  no  doubt, 

scanty,  formal,  and  joyless ;  their  walk  unsteady,  and  their  hearts  dark, 
cold,  and  barren ;  they  call  themselves  backsliders  and  complain  of  deser- 
tion, yet  they  have  no  hearts  to  use  proper  means  of  revival,  but  love  to  be 
soothed  in  their  present  condition  ;  and  quiet  themselves  by  presuming  that 
they  are  true  believers,  and  abusing  the  doctrine  of  final  perseverance. 
Many  of  this  cast  are  wholly  deceived ;  others  partially,  and  will  be  recov- 
ered by  severe  but  salutary  discipline.  Even  the  true  Christian,  when  greatly 
discouraged,  may  be  powerfully  tempted  to  seek  peace  of  mind,  by  arguing 
with  himself  on  the  safety  of  his  state,  or  trying  to  be  satisfied  without  his 
former  spiritual  affections  and  holy  consolations :  and  Satan  will  find 
prompters  to  suggest  to  him,  that  this  is  the  case  of  all  experienced  be- 
lievers, and  that  fervency  of  love  belongs  only  to  young  converts,  who  are 
strangers  to  their  own  hearts.  This  is  the  more  plausible,  because  the 
increase  of  sound  judgment  and  abiding  spiritual  affections  abates  that 
earnestness  (often  indiscreet  and  disproportioned,)  which  sprang  from  mere 
selfish  principles:  and,  when  religious  profession  is  cheap  and  common,  many 
retain  it,  who  have  scarce  any  appearance  of  spirituality,  and  who  infect 
others  with  their  contagious  converse  and  example.  But  while  the  consci- 
entious believer,  amidst  his  deepest  discouragements,  dreads  and  shuns  this 
presumption,  he  is  liable  to  sink  into  despondency ;  and  may  be  led  to  con- 
demn all  his  past  experience  as  unreal ;  to  rank  himself  among  stony- 
ground  hearers ;  to  conclude  that  it  is  useless  for  him  to  pray  or  seek  any 
more  ;  and  to  lie  down  in  enfeebling  dejection.  Again,  perceiving  this 
danger,  he  finds  it  very  difficult,  in  the  present  dark  state  of  his  soul,  to 
avoid  it,  without  seeming  to  abuse  the  free  grace  of  the  gospel.  This  expe- 
rience must  create  much  distress,  perplexity,  and  confusion ;  and  makes  way 
for  many  dark  and  terrifying  temptations ;  so  that,  though  a  man  be  not  ha- 
rassed with  doubts  about  the  truth  of  the  Scriptures,  he  will  be  unable  to 
make  much  use  of  them  for  his  direction  and  comfort ;  and  earnest,  instant 
prayer  must  be  his  only  resource.  Cases  sometimes  occur,  in  which,  through 
a  concurrence  of  circumstances,  this  alarming  and  perplexing  experience 
continues  and  increases  for  some  time:  but  the  true  Christian  will  be,  as  it 
were,  constrained  to  press  forward,  and  by  faith  will  at  length  put  his  ene- 
mies to  flight.  Some  have  thought,  that  the  general  notions  of  apparitions 
may  be  alluded  to,  as  giving  the  tempter  an  occasion  of  increasing  the  terror 
of  such  persons  as  are  in  that  respect  credulous  and  timorous. 


THE  PILGRIM'S   PROGRESS.  165 

therein  been  smothered,  had  not  he  that  is  able  plucked 
him  out.n 

The  pathway  was  here  also  exceeding  narrow,  and 
therefore  good  Christian  was  the  more  put  to  it;  for 
when  he  sought  in  the  dark  to  shun  the  ditch  on  the  one 
hand,  he  was  ready  to  tip  over  into  the  mire  on  the 
other :  also  when  he  sought  to  escape  the  mire,  with- 
out great  carefulness  he  would  be  ready  to  fall  into 
the  ditch.  Thus  he  went  on,  and  I  heard  him  here 
sigh  bitterly ;  for  besides  the  danger  mentioned  above, 
the  pathway  was  here  so  dark,  that  ofttimes,  when  he 
lifted  up  his  foot  to  go  forward,  he  knew  not  where,  or 
upon  what,  he  should  set  it  next. 

About  the  midst  of  this  valley,  I  perceived  the  mouth 
of  hell  to  be,  and  it  stood  also  hard  by  the  wayside. 
Now,  thought  Christian,  what  shall  I  do  ?  And  ever 
and  anon  the  flame  and  smoke  would  come  out  in  such 
abundance,  with  sparks  and  hideous  noises,  (things  that 
cared  not  for  Christian's  sword,  as  did  Apollyon  before,) 
that  he  was  forced  to  put  up  his  sword,  and  betake  him- 
self to  another  weapon,  called  All-prayer :  so  he  cried 
in  my  hearing,  "  O  Lord,  I  beseech  thee,  deliver  my 
soul."0 

Thus  he  went  on  a  great  while,  yet  still  the  flames 
would  be  reaching  towards  him :  also  he  heard  doleful 
voices,  and  rushings  to  and  fro,  so  that  sometimes  he 
thought  he  should  be  torn  in  pieces,  or  trodden  down 
like  mire  in  the  streets.  This  frightful  sight  was  seen, 
and  these  dreadful  noises  were  heard  by  him,  for  several 
miles  together ;  and  coming  to  a  place  where  he  thought 
he  heard  a  company  of  fiends  coming  forward  to  meet 
him,  he  stopped,  and  began  to  muse  what 
he  had  best  to  do.  Sometimes  he  had  AWII1LE 


CHRISTIAN    PUT 
TO      A     STAND      FOR 


n  Psalm  Ixix.  14.  o  Psalm  cxvi.  4.    Eph.  vi.  18. 


166  THE  PILGRIM'S  PROGRESS. 

half  a  thought  to  go  back ;  then  again  he  thought  he 
might  be  half  way  through  the  valley ;  he  remembered 
also  how  he  had  already  vanquished  many  a  danger ; 
and  that  the  danger  of  going  back  might  be  much  more 
than  for  to  go  forward.  So  he  resolved  to  go  on :  yet 
the  fiends  seemed  to  come  nearer  and  nearer;  but, 
when  they  were  come  even  almost  at  him,  he  cried  out 
with  a  most  vehement  voice,  "I  will  walk  in  the 
strength  of  the  Lord  God ;"  so  they  gave  back,  and 
came  no  further. 

One  thing  I  would  not  let  slip  :*  I  took  notice,  that 
now  poor  Christian  was  so  confounded,  that  he  did  not 

*  The  case  here  intended  is  not  uncommon  among  conscientious  persons 
under  urgent  temptations.  Imaginations  are  suddenly  excited  in  their 
minds,  with  which  their  previous  thoughts  had  no  connexion,  even  as  if 
words  were  spoken  to  them :  these  often  imply  hard  censures  of  God,  his 
service  or  decrees,  which  they  abhor  as  direct  blasphemy;  or  harass  them 
with  other  hateful  ideas  :  yet,  instead  of  considering,  that  such  suggestions 
distress  them,  in  exact  proportion  as  they  are  opposite  to  the  prevailing  dis- 
position of  their  hearts,  and  that  their  dread  and  hatred  of  them  are  eviden- 
ces of  love  to  God,  they  consider  them  as  unpardonably  criminal,  inconsistent 
with  a  state  of  grace,  and  a  mark  of  final  reprobation.  Whereas,  had  such 
things  coincided  with  the  state  of  their  minds,  they  would  have  been  defiling 
but  not  distressing ;  and  instead  of  rejecting  them  at  once  with  decided  ab- 
horrence, they  would  have  given  them  entertainment,  and  employed  their 
minds  about  them,  as  much  as  they  dared:  'for  the  carnal  mind  is  enmity 
against  God,'  and  can  only  be  deterred  from  blasphemy,  on  many  occasions, 
by  the  dread  of  his  vengeance.  Our  author  had  been  so  much  baffled  by 
this  stratagem  of  the  tempter,  that  it  would  have  been  extraordinary  had  he 
omitted  it :  for  the  subsequent  discovery  he  made  of  his  mistake,  and  of  the 
way  of  resisting  the  devil  in  this  case,  qualified  him  to  give  suitable  caution 
to  others.  The  intrusion  of  such  thoughts  should  excite  us  to  greater  ear- 
nestness in  prayer,  pious  meditations,  or  adoring  praises;  for  this,  above  all 
other  things,  will  in  the  event  be  found  to  close  the  mind  most  effectually 
against  them. — The  following  lines  come  in  here,  as  before — 

'Poor  man  !  where  art  thou  now?  thy  day  is  night: 
Good  man,  be  not  cast  down,  thou  yet  art  right. 
The  way  to  heaven  lies  by  the  gates  of  hell : 
Cheer  up,  hold  out,  with  thee  it  shall  go  well.' 


MIES,  WHEN  IT 
WAS  SATAN  THAT 
SUGGESTED  THEM 
INTO  HIS  MIND. 


THE   PILGRIM'S   PROGRESS.  167 

know  his  own  voice;  and  thus  I  perceived  it:  just 
when  he  was  come  over  against  the  CHRISTEN  MADE 
mouth  of  the  burning  pit,  one  of  the 
wicked  ones  got  behind  him,  and  stepped 
up  softly  to  him,  and  whisperingly  sug- 
gested many  grievous  blasphemies  to  him,  which  he 
verily  thought  had  proceeded  from  his  own  mind.  This 
put  Christian  more  to  it  than  any  thing  that  he  met 
with  before,  even  to  think  that  he  should  now  blas- 
pheme Him  that  he  loved  so  much  before ;  yet  if  he 
could  have  helped  it,  he  would  not  have  done  it :  but 
he  had  not  the  discretion  either  to  stop  his  ears,  or  to 
know  from  whence  those  blasphemies  came. 

When  Christian  had  travelled  in  this  disconsolate 
condition  some  considerable  time,  he  thought  he  heard 
the  voice  of  a  man,  as  going  before  him,*  saying, 
"  Though  I  walk  through  the  Valley  of  the  Shadow  of 
Death,  I  will  fear  no  ill,  for  thou  art  with  me."p 

Then  was  he  glad,  and  that  for  these  reasons : 

First,  Because  he  gathered  from  thence,  that  some 
who  feared  God  were  in  this  valley  as  well  as  himself. 

Secondly,  For  that  he  perceived  God  was  with  them, 
though  in  that  dark  and  dismal  state :  and  why  not, 
thought  he,  with  me ;  though,  by  reason  of  the  impe- 
diment that  attends  this  place,  I  cannot  perceive  it?q 

p  Psalm  xxiii.  4.  q  Job  ix.  11. 

*  Nothing  more  effectually  supports  the  tempted  than  to  learn,  that 
others,  whom  they  consider  as  believers,  have  been  or  are  in  similar  cir- 
cumstances :  for  the  idea,  that  such  a  state  of  mind  as  they  experience  is 
inconsistent  with  true  faith,  gives  the  enemy  his  principal  advantage  against 
them.  Indeed  this  often  proves  the  means  of  their  deliverance;  for  in  due 
season  that  light,  afiection,  and  consolation,  for  which  they  have  long 
mourned,  thirsted,  prayed,  and  waited,  will  be  vouchsafed  them ;  and  the 
review  of  the  dangers  they  have  escaped,  now  more  clearly  discerned  than 
before,  will  enlarge  their  hearts  with  admiring  gratitude  to  their  great 
and  gracious  deliverer. 


168  THE  PILGRIM'S  PROGRESS. 

Thirdly,  For  that  he  hoped  (could  he  overtake  them) 
to  have  company  by  and  by. 

So  he  went  on,  and  called  to  him  that  was  before ; 

but  he  knew  not  what  to  answer,  for  that  he  also 

thought  himself  to  be  alone.     And  by  and  by  the  day 

CHRISTIAN  GLAD   broke  i    then   sa.id  Christian,    He    hath 

"turned  the  shadow  of  death  into  the 

morning." r 

Now  morning  being  come,  he  looked  back,  not  out 
of  desire  to  return,  but  to  see,  by  the  light  of  the  day, 
what  hazards  he  had  gone  through  in  the  dark :  so  he 
saw  more  perfectly  the  ditch  that  was  on  the  one  hand, 
and  the  quag  that  was  on  the  other ;  also  how  narrow 
the  way  was  which  led  betwixt  them  both :  also  now 
he  saw  the  hobgoblins,  and  satyrs,  and  dragons  of  the 
pit,  but  all  afar  off:  for  after  break  of  day  they  came 
not  nigh ;  yet  they  were  discovered  to  him,  according 
to  that  which  is  written,  "  He  discovereth  deep  things 
out  of  darkness,  and  bringeth  out  to  light  the  shadow 
of  death."3 

Now  was  Christian  much  affected  with  this  deliver- 
ance from  all  the  dangers  of  his  solitary  way ;  which 
dangers,  though  he  feared  them  much  before,  yet  he 
saw  them  more  clearly  now,  because  the  light  of  the 
day  made  them  conspicuous  to  him.  And  about  this 
time  the  sun  was  rising,  and  this  was  another  mercy  to 
Christian;  for  you  must  note,  that,  though  the  first 
part  of  the  Valley  of  the  Shadow  of  Death  was  dan- 
gerous, yet  this  second  part,*  which  he 
was  yet  to  go,  was,  if  possible,  far  more 


THE  SECOND  PART 
OF  THIS  VALLEY 
VERY  DANGEROUS. 


*  Various  interpretations  are  given  of  this  second  part  of  the  valley, 
which  only  shew,  that  the  author's  precise  idea  in  it  lies  more  remote  from 
general  apprehension  than  in  other  passages:  for  they  all  coincide  with 


THE  PILGRIM'S  PROGRESS.  169 

dangerous;  for,  from  the  place  where  he  now  stood, 
even  to  the  end  of  the  valley,  the  way  was  all  along 
set  so  full  of  snares,  traps,  gins,  arid  nets  here,  and  so 
full  of  pits,  pitfalls,  deep  holes,  and  shelvings-down 
there,  that,  had  it  now  been  dark,  as  it  was  when  he 
came  the  first  part  of  the  way,  had  he  had  a  thousand 
souls,  they  had  in  reason  been  cast  away;  but,  as  I 
said,  just  now  the  sun  was  rising.  Then  said  he,  "  His 
candle  shineth  on  my  head,  and  by  his  light  I  go 
through  darkness."1 

In  this  light,  therefore,  he  came  to  the  end  of  the 
valley.  Now  I  saw  in  my  dream,  that  at  the  end  of 
the  valley  lay  blood,  bones,  ashes,  and  mangled  bodies 
of  men,  even  of  pilgrims  that  had  gone  this  way  for- 
merly; and  while  I  was  musing  what  should  be  the 
reason,  I  espied  a  little  before  me  a  cave,  where  two 
giants,  Pope  and  Pagan,  dwelt  in  old  times,  by  whose 
power  and  tyranny  the  men,  whose  bones,  blood,  ashes, 
&c.  lay  there,  were  cruelly  put  to  death.  But  by  this 
place  Christian  went  without  much  danger,  whereat  I 
somewhat  wondered;  but  I  have  learned  since,  that 
Pagan  has  been  dead  many  a  day;  and  as  for  the 
other,  though  he  be  yet  alive,  he  is,  by  reason  of  age, 
and  also  of  the  many  shrewd  brushes  that  he  met  with 

t  Job  xxix.  3. 

some  of  the  difficulties  or  dangers  that  are  clearly  described  under  other 
emblems.  I  would  not  indeed  be  too  confident,  but,  I  apprehend,  in  general 
we  are  taught  by  it,  that  believers  are  not  most  in  danger  when  under  the 
deepest  distress  ;  that  the  snares  and  devices  of  the  enemy  are  so  many  and 
various,  through  the  several  stages  of  our  pilgrimage,  as  to  baffle  all  des- 
cription or  enumeration ;  and  that  all  the  emblems  of  the  valley  of  humilia- 
tion, and  of  the  shadow  of  death,  could  not  fully  represent  the  thousandth 
part  of  them.  Were  it  not,  therefore,  that  the  Lord  undertakes  to  guide 
his  people,  by  the  light  of  his  word  and  Spirit,  they  never  could  possibly 
escape  them  all. 

w 


170  THE  PILGRIM'S  PROGRESS. 

in  his  younger  days,  grown  so  crazy  and  stiff  in  his 
joints,  that  he  can  now  do  little  more  than  sit  in  his 
cave's  mouth,  grinning  at  pilgrims  as  they  go  by,  and 
biting  his  nails  because  he  cannot  come  at  them. 

So  I  saw  that  Christian  went  on  his  way ;  yet,  at  the 
sight  of  the  old  man  that  sat  at  the  mouth  of  the 
cave,  he  could  not  tell  what  to  think,  especially  be- 
cause he  spoke  to  him,  though  he  could  not  go  after 
him,  saying,  You  will  never  mend  till  more  of  you  be 
burnt.  But  he  held  his  peace,  and  set  a  good  face  on 
it ;  and  so  went  by,  and  catched  no  hurt.  Then  sang 
Christian — 

O  world  of  wonders !  (I  can  say  no  less,) 

That  I  should  be  preserved  in  that  distress 

That  I  have  met  with  here !     O  blessed  be 

That  hand  that  from  it  hath  delivered  me ! 

Dangers  in  darkness,  devils,  hell,  and  sin, 

Did  compass  me  while  I  this  vale  was  in : 

Yea,  snares,  and  pits,  and  traps,  and  nets  did  lie 

My  path  about,  that  worthless  silly  I 

Might  have  been  catched,  entangled,  and  cast  down : 

But  since  I  live,  let  Jesus  wear  the  crown. 

Now,  as  Christian  went  on  his  way,  he  came  to  a 
little  ascent,  which  was  cast  up  on  purpose  that  pil- 
grims might  see  before  them:*  up  there,  therefore, 

*  This  may  represent  those  moments  of  encouragement,  in  which 
tempted  believers  rise  superior  to  their  difficulties ;  and  are  animated  to 
desire  the  company  of  their  brethren,  whom  dejection  under  humiliating 
experiences  disposes  them  to  shun.  The  conduct  of  Christian  intimates, 
that  believers  are  sometimes  ready  to  hinder  one  another,  by  making  their 
own  attainments  and  progress  a  standard  for  their  brethren ;  but  the  lively 
exercise  of  faith  renders  men  intent  on  pressing  forward,  and  more  apt  to 
fear  the  society  of  such  as  would  influence  them  to  loiter,  than  to  stop  for 
them.  This  tends  to  excite  an  useful  emulation ;  but  while  it  promotes 
diligence,  it  often  gives  occasion  to  those  risings  of  vain  glory  and  self- 
preference,  which  are  the  forerunners  of  some  humiliating  fall :  thus  be- 
lievers often  are  left  to  feel  their  need  of  help  from  the  very  persons  whom 


CHRISTIAN    OVER- 
TAKES  FAITHFUL. 


THE  PILGRIM'S   PROGRESS.  171 

Christian  went ;  and  looking  forward,  he  saw  Faithful 
before  him  upon  his  journey.  Then  said  Christian 
aloud,  Ho,  ho !  so-ho !  stay,  and  I  will  be  your  com- 
panion. At  that  Faithful  looked  behind  him  ;  to  whom 
Christian  cried  again,  Stay,  stay,  till  I  come  up  to  you. 
But  P'aithful  answered,  No,  I  am  upon  my  life,  and  the 
avenger  of  blood  is  behind  me. 

At  this  Christian  was  somewhat  moved,  and,  putting 
to  all  his  strength,  he  quickly  got  up  with 
Faithful,  and  did  also  overrun  him ;  so  the 
last  was  first.  Then  did  Christian  vaingloriously  smile, 
because  he  had  gotten  the  start  of  his  brother ;  but  not 
taking  good  heed  to  his  feet,  he  suddenly  stumbled  and 
fell,  and  could  not  rise  again,  until  Faithful  came  up  to 
help  him. 

Then  I  saw  in  my  dream,  they  went  very  lovingly 
on  together,  and  had  sweet  discourse  of  CHRISTIAN'S  FALL 

MAKES     FAITHFUL 

all  things  that  had  happened  to  them  in   fNNGDL  "TOGETHER. 
their  pilgrimage ;  and  thus  Christian  began. 
CHR.  My  honoured  and  well-beloved  brother  Faithful,* 

they  have  foolishly  undervalued.  Such  experiences,  however,  give  occa- 
sion to  those  mutual  good  offices,  which  unite  them  more  closely  in  the 
nearest  ties  of  tender  affection. 

*  This  episode,  so  to  speak,  with  others  of  the  same  kind,  gives  our  au- 
thor a  happy  advantage  of  varying  the  characters  and  experiences  of 
Christians,  as  found  in  real  life ;  and  of  thus  avoiding  the  common  fault 
of  making  one  man  a  standard  for  others,  in  the  circumstances  of  his  reli- 
gious progress.  It  often  happens,  that  they  who  have  been  acquainted  be- 
fore their  conversion,  and  hear  little  of  each  other  for  some  time  after,  find 
at  length  that  they  were  led  to  attend  to  religion  about  the  same  period, 
without  having  opportunity  or  courage  to  confer  together  about  it.  The 
decided  separation  of  a  sinner  from  his  old  companions,  and  his  avowed 
dread  of  the  wrath  to  come,  frequently  excites  alarms  and  serious  thoughts 
in  the  minds  of  others,  which  they  are  not  able  wholly  to  shake  off.  In 
many  indeed  this  is  a  mere  floating,  transient  notion,  insufficient  to  over- 
come the  propensities  of  the  carnal  mind ;  but  when  it  arises  from  a  real 
belief  of  God's  testimony  it  will  at  length  produce  a  happy  change. 


THEIR  TALK  A- 
BOUT  THE  COUN- 
TRY FROM  WHENCE 
THEY  CAME. 


172  THE  PILGRIM'S  PROGRESS. 

I  am  glad  that  I  have  overtaken  you,  and  that  God 
has  so  tempered  our  spirits,  that  we  can  walk  as  com- 
panions in  this  so  pleasant  a  path. 

FAITH.  I  had  thought,  dear  friend,  to  have  had  your 
company  quite  from  our  town,  but  you  did  get  the  start 
of  me ;  wherefore  I  was  forced  to  come  thus  much  of 
the  way  alone. 

CHR.  How  long  did  you  stay  in  the  city  of  Destruc- 
tion, before  you  set  out  after  me  on  your  pilgrimage  ? 

FAITH.  Till  I  could  stay  no  longer ;  for  there  was  a 
great  talk  presently  after  you  were  gone 
out,  that  our  city  would  in  a  short  time, 
with  fire  from  heaven,  be  burned  down  to  the  ground. 

CHR.  What !  did  your  neighbours  talk  so  ? 

FAITH.  Yes,  it  was  for  a  while  in  every  body's  mouth. 

CHR.  What !  and  did  no  more  of  them  but  you  come 
out  to  escape  the  danger  ? 

FAITH.  Though  there  was,  as  I  said,  a  great  talk 
thereabout,  yet  I  do  not  think  they  did  firmly  believe 
it ;  for,  in  the  heat  of  the  discourse,  I  heard  some  of 
them  deridingly  speak  of  you  and  of  your  desperate 
journey,  (for  so  they  called  this  your  pilgrimage.)  But 
I  did  believe,  and  do  still,  that  the  end  of  our  city  will 
be  with  fire  and  brimstone  from  above ;  and  therefore  I 
have  made  my  escape. 

CHR.  Did  you  hear  no  talk  of  neighbour  Pliable  ? 

FAITH.  Yes,  Christian,  I  heard  that  he  followed  you 
till  he  came  to  the  Slough  of  Despond,  where,  as  some 
said,  he  fell  in ;  but  he  would  not  be  known  to  have  so 
done ;  but  I  am  sure  he  was  soundly  bedabbled  with 
that  kind  of  dirt. 

CHR.  And  what  said  the  neighbours  to  him  ? 

FAITH.   He   hath,  since   his   going   back,  been  had 


THE   PILGRIM'S   PROGRESS.  173 


HOW       PLIABLE 
WAS         ACCOUNTED 


greatly  in  derision,  and  that  among  all 
sorts  of  people:  some  do  mock  and  de-  £o*rEHEN  HE  GOT 
spise  him,  and  scarce  will  any  set  him  on  work.  He  is 
now  seven  times  worse  than  if  he  had  never  gone  out 
of  the  city.* 

CHR.  But  why  should  they  be  so  set  against  him, 
since  they  also  despise  the  way  that  he  forsook  ? 

FAITH.  Oh,  they  say,  Hang  him ;  he  is  a  turncoat ; 
he  was  not  true  to  his  profession !  I  think  God  has 
stirred  up  even  his  enemies  to  hiss  at  him,  and  make 
him  a  proverb,  because  he  hath  forsaken  the  way.11 

CHR.  Had  you  no  talk  with  him  before  you  came 
out? 

FAITH.  I  met  him  once  in  the  streets,  but  he  leered 
away  on  the  other  side,  as  one  ashamed  of  what  he 
had  done  :  so  I  spake  not  to  him. 

CHR.  Well,  at  my  first  setting  out,  I  had  hopes  of 
that  man ;  but  now  I  fear  he  will  perish  in  the  over- 
throw of  the  city.  For  it  has  happened  to  him  ac- 
cording to  the  true  proverb,  "  The  dog  is  THE  DOG  AND  sow. 
turned  to  his  vomit  again,  and  the  sow  that  was  washed 
to  her  wallowing  in  the  mire."v 

o 

FAITH.  These  are  my  fears  of  him  too  :  but  who  can 
hinder  that  which  will  be  ? 

Well,  neighbour  Faithful,  said  Christian,  let  us  leave 
him,  and  talk  of  things  that  more  immediately  concern 

u  Jer.  xxix.  18,  19.  v  2  Pet.  ii.  22. 

*  Apostates  are  often  ashamed  to  own  they  have  had  convictions :  their 
careless  companions  assume  a  kind  of  superiority  over  them ;  they  do  not 
think  them  hearty  in  the  cause  of  ungodliness,  and  they  despise  their  cow- 
ardice and  versatility :  on  the  other  hand  such  persons  feel  that  they  want 
an  apology,  and  have  recourse  to  contemptible  lies  and  slanders,  with  abject 
servility ;  while  they  shun  religious  people,  as  afraid  of  their  arguments, 
warnings,  and  expostulations. 


174  THE  PILGRIM'S  PROGRESS. 

ourselves.  Tell  me  now  what  you  have  met  with  in  the 
way  as  you  came ;  for  I  know  you  have  met  with  some 
things,  or  else  it  may  be  writ  for  a  wonder. 

FAITH.  I  escaped  the  slough  that  I  perceived  you  fell 
into,  and  got  up  to  the  gate  without  that  danger  ;*  only 

FAITHFUL  AS-  I  met  with  one  whose  name  was  Wanton, 

SADLTJED    BY    WAN- 

that  had  like  to  have  done  me  a  mischief. 

CHR.  It  was  well  you  escaped  her  net :  Joseph  was 
hard  put  to  it  by  her,  and  he  escaped  her  as  you  did ; 
but  it  had  liked  to  have  cost  him  his  life.w  But  what 
did  she  do  to  you  ? 

FAITH.  You  cannot  think,  but  that  you  know  some- 
thing, what  a  flattering  tongue  she  had  ;  she  lay  at  me 
hard  to  turn  aside  with  her,  promising  me  all  manner 
of  content. 

CHR.  Nay,  she  did  not  promise  you  the  content  of  a 
good  conscience. 

FAITH.  You  know  that  I  mean  all  carnal  and  fleshly 
content. 

CHR.  Thank  God  you  have  escaped  her :  "  the  ab- 
horred of  the  Lord  shall  fall  into  her  pit."x 

FAITH.  Nay,  I  know  not  whether  I  did  wholly  escape 
her,  or  no. 

CHR.  Why,  I  trow  you  did  not  consent  to  her  desires. 

w  Gen.  xxxix.  11 — 13.  x  Prov.  xxii.  14. 

*  Some  men  are  preserved  from  desponding  fears,  and  the  suggestions  of 
worldly  wisdom,  by  receiving  more  distinct  views  of  the  general  truths  of 
the  Gospel ;  and  thus  they  proceed  with  less  hesitation  and  interruption  in 
applying  to  Christ  for  salvation :  yet,  perhaps,  their  temperature,  turn  of 
mind,  habits  of  life,  and  peculiar  situation,  render  them  more  accessible 
to  temptations  of  another  kind ;  and  they  may  be  more  in  danger  from  the 
fascinations  of  fleshly  lusts.  Thus  in  different  ways  the  Lord  makes  his 
people  sensible  of  their  depravity,  weakness,  and  exposed  situation ;  while 
he  so  moderates  the  temptation,  or  interposes  for  their  deliverance,  that 
they  are  preserved,  and  taught  to  ascribe  all  the  glory  to  his  name. 


ED      BY     ADAM    THE 

FIRST- 


THE  PILGRIM'S  PROGRESS.  175 

FAITH.  No,  not  to  defile  myself,  for  I  remembered 
an  old  writing  that  I  had  seen,  which  said,  "  her  steps 
take  hold  of  hell."y  So  I  shut  mine  eyes,  because  I 
would  not  be  bewitched  with  her  looks:  —  then  she 
railed  on  me,  and  I  went  my  way. 

CHR.  Did  you  meet  with  no  other  assault  as  you 
came? 

FAITH.  When  I  came  to  the  foot  of  the  hill  called 
Difficulty,  I  met  with  a  very  aged  man,  HE  WAS 

J  * 

who  asked  me  what  I  was,  and  whither 
bound  ?  I  told  him  that  I  was  a  pilgrim  going  to  the 
Celestial  City.  Then  said  the  old  man,  Thou  lookest 
like  an  honest  fellow;  wilt  thou  be  content  to  dwell 
with  me,  for  the  wages  that  I  shall  give  thee  ?  Then  I 
asked  his  name,  and  where  he  dwelt.  He  said,  his 
name  was  Adam  the  First,  and  that  he  dwelt  in  the 
town  of  Deceit.2  I  asked  him  then  what  was  his  work, 
and  what  the  wages  that  he  would  give.  He  told  me, 
that  his  work  was  many  delights  ;  and  his  wages,  that 
I  should  be  his  heir  at  last.  I  further  asked  him,  what 
house  he  kept,  and  what  other  servants  he  had.  So 
he  told  me,  that  his  house  was  maintained  with  all  the 
dainties  of  the  world,  and  that  his  servants  were  those 
of  his  own  begetting.  Then  I  asked  how  many  chil- 
dren he  had.  He  said,  that  he  had  but  three  daugh- 
ters, "  the  Lust  of  the  Flesh,  the  Lust  of  the  Eyes,  and 
the  Pride  of  Life;"a  and  that  I  should  marry  them  if  I 
would.  Then  I  asked,  how  long  time  he  would  have 
me  live  with  him.  And  he  told  me,  as  long  as  he  lived 
himself. 

CHR.  Well,  and  what  conclusion  came  the  old  man 
and  you  to  at  last  ? 

y  Prov.  v.  5.    Job  xxxi.  1.  z  Eph.  iv.  22.  a  1  John  ii.  16. 


176  THE  PILGRIM'S  PROGRESS. 

FAITH.  Why,  at  first  I  found  myself  somewhat  in- 
clinable to  go  with  the  man,  for  I  thought  he  spoke 
very  fair ;  *  but  looking  in  his  forehead  as  I  talked  with 
him,  I  saw  there  written,  "  Put  off  the  old  man  with 
his  deeds." 

CHR.  And  how  then  ? 

FAITH.  Then  it  came  burning  hot  into  my  mind, 
whatever  he  said,  and  however  he  flattered,  when  he 
got  me  home  to  his  house,  he  would  sell  me  for  a  slave. 
So  I  bid  him  forbear  to  talk,  for  I  would  not  come  near 
the  door  of  his  house.  Then  he  reviled  me,  and  told 
me,  that  he  would  send  such  a  one  after  me,  that  should 
make  my  way  bitter  to  my  soul.  So  I  turned  to  go 
away  from  him;  but  just  as  I  turned  myself  to  go 
thence,  I  felt  him  take  hold  of  my  flesh,  and  give  me 
such  a  deadly  twitch  back,  that  I  thought  he  had  pulled 
part  of  me  after  himself:  this  made  me  cry,  O  wretched 
man  !b — So  I  went  on  my  way  up  the  hill. 

Now,  when  I  had  got  about  half  way  up,  I  looked 
behind  me,  and  saw  one  coming  after  me,  swift  as  the 
wind ;  so  he  overtook  me  just  about  the  place  where 
the  settle  stands. 

b  Rom.  vii.  24. 

*  Those  Christians,  who  by  strong  faith  or  assured  hope,  endure  hardships 
more  cheerfully  than  their  brethren,  are  often  exposed  to  greater  danger 
from  the  allurements  of  outward  objects,  exciting  the  remaining  propensi- 
ties of  corrupt  nature.  Deep  humiliation  and  great  anxiety  about  the 
event,  in  many  instances,  tend  to  repress  the  lusts  of  the  heart,  by  sup- 
plying a  continual  succession  of  other  thoughts  and  cares;  while  constant 
encouragement,  readily  attained,  too  often  leaves  a  man  to  experience  them 
more  forcibly.  Nay,  the  same  persons,  who  under  pressing  solicitude  seem 
to  be  entirely  delivered  from  some  peculiar  corruptions,  find  them  revive 
and  become  very  troublesome,  when  they  have  obtained  more  confidence 
about  their  salvation.  The  old  Adam,  the  corrupt  nature,  proves  a  con- 
stant snare  to  many  believers,  by  its  hankering  after  the  pleasures,  riches, 
honours,  and  pride  of  the  world ;  nor  can  the  victory  be  secured  without 
great  difficulty  and  trouble,  and  strong  faith  and  fervent  prayer. 


THE  PILGRIM'S  PROGRESS.  177 

Just  there,  said  Christian,  did  I  sit  down  to  rest  me ; 
but  being  overcome  with  sleep,  I  there  lost  this  roll  out 
of  my  bosom. 

FAITH.  But,  good  brother,  hear  me  out : — So  soon  as 
the  man  overtook  me,  he  was  but  a  word  and  a  blow, 
for  down  he  knocked  me,  and  laid  me  for  dead.  But 
when  I  was  a  little  come  to  myself  again,  I  asked  him 
wherefore  he  served  me  so  ?  He  said,  because  of  my 
secret  inclining  to  Adam  the  First ;  and  with  that  he 
struck  me  another  deadly  blow  on  the  breast,  and  beat 
me  down  backward :  so  I  lay  at  his  foot  as  dead  as 
before.  So  when  I  came  to  myself  again,  I  cried  him 
mercy :  but  he  said,  I  know  not  how  to  show  mercy ; 
and  with  that  knocked  me  down  again.  He  had  doubt- 
less made  an  end  of  me,  but  that  one  came  by,  and  bid 
him  forbear. 

CHR.  Who  was  that  that  bid  him  forbear  ? 

FAITH.  I  did  not  know  him  at  first ;  but  as  he  went 
by,  I  perceived  the  holes  in  his  hands  and  in  his  side ; 
then  I  concluded  that  he  was  our  Lord.  So  I  went  up 
the  hill. 

CHR.   That   man    that    overtook  you 
was  Moses.*     He  spareth  none,  neither 


THE    TEMPER    Of 

MOSES. 


*  The  doctrine  of  Moses  did  not  essentially  differ  from  that  of  Christ : 
but  the  giving  of  the  law,  that  ministration  of  condemnation  to  all  sinners, 
formed  so  prominent  a  part  of  his  dispensation,  in  which  the  Gospel  was 
exhibited  under  types  and  shadows,  that  '  the  law'  is  said  to  have  been 
'  given  by  Moses,'  while  *  grace  and  truth  came  by  Jesus  Christ ;'  especially, 
as  the  shadows  were  of  no  further  use  when  the  substance  was  come. 
Even  such  hankerings  after  worldly  objects,  as  are  effectually  opposed  and 
repressed,  being  contrary  to  the  spirituality  of  the  precept,  *  Thou  shalt  not 
covet,'  often  greatly  discourage  the  new  convert;  who  does  not  duly  recol- 
lect, that  the  Gospel  brings  relief  to  those  who  feel  themselves  justly  con- 
demned by  the  law.  Yet  these  terrors  produce  deeper  humiliation,  and 
greater  simplicity  of  dependence  on  the  mercy  of  God  in  Christ  Jesus,  as 
*  the  end  of  the  law  for  righteousness  to  every  one  that  believeth.'  Many 

X 


178  THE  PILGRIM'S   PROGRESS. 

knoweth  he  how  to  show  mercy  to  those  that  trans- 
gress his  law. 

FAITH.  I  know  it  very  well ;  it  was  not  the  first  time 
that  he  has  met  with  me.  It  was  he  that  came  to  me 
when  I  dwelt  securely  at  home,  and  that  told  me  he 
would  burn  my  house  over  my  head  if  I  staid  there. 

CHR.  But  did  you  not  see  the  house  that  stood  there 
on  the  top  of  the  hill,  on  the  side  of  which  Moses  met 
you? 

FAITH.  Yes,  and  the  lions  too,  before  I  came  at  it : — 
but,  for  the  lions,  I  think  they  were  asleep ;  for  it  was 
about  noon : — and,  because  I  had  so  much  of  the  day 
before  me,  I  passed  by  the  Porter,  and  came  down  the 
hill.* 

CHR.  He  told  me,  indeed,  that  he  saw  you  go  by ; 
but  I  wish  that  you  had  called  at  the  house,  for  they 
would  have  showed  you  so  many  rarities,  that  you 
would  scarce  have  forgot  them  to  the  day  of  your 
death. — But  pray  tell  me,  did  you  meet  nobody  in  the 
valley  of  Humility  ? 

FAITH.  Yes,  I  met  with  one  Discontent,t  who  would 

for  a  time  escape  discouragement,  because  they  are  but  superficially  ac- 
quainted with  their  own  hearts ;  yet  it  is  proper  they  should  be  further  in- 
structed by  such  experiences  as  are  here  described,  in  order  to  their  greater 
stability,  tenderness  of  conscience,  and  compassion  for  their  brethren,  in 
the  subsequent  part  of  their  pilgrimage. 

*  This  circumstance  seems  to  imply,  that,  in  our  author's  judgment,  even 
eminent  believers  sometimes  decline  entering  into  communion  with  their 
brethren  according  to  his  views  of  it ;  and  that  very  lively  affections  and 
strong  consolations  may  probably  have  rendered  them  less  attentive  to  these 
externals.  Indeed  he  deemed  this  a  disadvantage  and  a  mistake  (which  is 
perhaps  also  intimated  by  Faithful's  not  calling  at  the  house  of  the  Inter- 
preter,) but  not  a  sufficient  reason  why  other  Christians  should  not  cordially 
unite  with  them.  This  is  a  beautiful  example  of  that  candour,  in  respect 
of  those  things  about  which  pious  persons  differ,  that  consists  with  decided 
firmness  in  the  great  essentials  of  faith  and  holiness. 

f  While  some  believers  are  most  tried  with  inward  fears  and  conflicts, 


THE  PILGRIM'S  PROGRESS.  179 


FAITHFUL       AS- 
SAULTED   BY    DIS- 


willingly  have  persuaded  me  to  go  back 
again  with  him :  his  reason  was,  for  that  CONTENT- 
the  valley  was  altogether  without  honour.  He  told 
me,  moreover,  that  there  to  go  was  the  way  to  dis- 
oblige all  my  friends,  as  Pride,  Arrogancy,  Self-conceit, 
Worldly-glory,  with  others,  who  he  knew,  as  he  said, 
would  be  very  much  offended  if  I  made  such  a  fool  of 
myself,  as  to  wade  through  this  valley. 

CHR.  Well,  and  how  did  you  answer  him  ? 

FAITH.   I  told  him,  that  although  all  these  that  he 
named  might  claim  a  kindred  of  me,  and      FAITHFUL'S  AN- 

SWER     TO     DISCON- 

that  rightly,  (for  indeed  they  were  my  TENT- 
relations  according  to  the  flesh ;)  yet  since  I  became  a 
pilgrim,  they  have  disowned  me,  and  I  also  have  re- 
jected them,  and  therefore  they  were  to  me  now  no 
more  than  if  they  had  never  been  of  my  lineage.  I 
told  him,  moreover,  that  as  to  this  valley,  he  had  quite 
misrepresented  the  thing ;  for  "  before  honour  is  hu- 
mility," and  "  a  haughty  spirit  before  a  fall."  Therefore, 
said  I,  I  had  rather  go  through  this  valley  to  the 
honour  that  was  so  accounted  by  the  wisest,  than 
choose  that  which  he  esteemed  most  worthy  of  our 
affections. 

others  are  more  tempted  to  repine  at  the  outward  degradation,  reproach, 
ridicule,  and  loss  to  which  religion  exposes  them.  A  man,  perhaps,  at  first, 
may  flatter  himself  with  the  hope  of  avoiding  the  peculiarities  and  eccen- 
tricities, which  have  brought  enmity  or  contempt  on  some  professors  of  the 
Gospel ;  and  of  ensuring  respect  and  affection,  by  caution,  uprightness,  and 
benevolence ;  but  further  experience  and  knowledge  constrain  him  to  adopt 
and  avow  sentiments,  and  associate  with  persons,  that  the  world  despises ; 
and,  seeing  himself  invincibly  impelled  by  his  conscience,  to  a  line  of  con- 
duct which  ensures  the  reproach  of  enthusiasm  and  folly,  the  loss  of  friends, 
and  manifold  mortifications,  he  is  powerfully  assaulted  by  discontent ;  and 
tempted  to  repine,  that  the  way  to  heaven  lies  through  such  humiliation 
and  worldly  disappointments ;  till  the  considerations,  adduced  in  Faithful's 
answer,  enable  him  at  length  to  overcome  this  assailant,  and  to  '  seek  the 
honour  that  cometh  from  God  only.' 


HE   IS   ASSAULTED 
iY    SHAME. 


180  THE  PILGRIM'S  PROGRESS. 

CHR.  Met  you  with  nothing  else  in  that  valley  ? 
FAITH.  Yes,  I  met  with  Shame  ;*  but  of  all  the  men 
that  I  met  with  on  my  pilgrimage,  he,  I 
think,  bears  the  wrong  name.   The  other 
would  be  said  nay,  after  a  little  argumentation  and 
somewhat  else :  but  this  bold-faced  Shame  would  never 
have  done. 

*  Persons  of  a  peculiar  turn  of  mind,  when  enabled  to  overcome  tempta- 
tions to  discontent  about  worldly  degradation,  are  exceedingly  prone  to  be 
influenced  by  a  false  shame,  and  to  profess  religion  in  a  timid  and  cautious 
manner ;  to  be  afraid  of  speaking  all  their  mind  in  some  places  and  compa- 
nies, even  when  the  most  favourable  opportunity  occurs ;  to  shun  in  part 
the  society  of  those  whom  they  most  love  and  esteem,  lest  they  should  be 
involved  in  the  contempt  which  is  cast  on  them  ;  to  be  reserved  and  incon- 
stant in  attending  on  the  ordinances  of  God,  entering  a  protest  against  vice 
and  irreligion,  bearing  testimony  to  the  truth,  and  in  attempting  to  promote 
the  Gospel :  being  apprehensive  lest  these  things  should  deduct  from  their 
reputation  for  good  sense,  prudence,  learning,  or  liberality  of  sentiment. 
Men  who  are  least  exposed  to  those  conflicts  in  which  Christian  was  en- 
gaged, are  often  most  baffled  by  this  enemy ;  nor  can  others  make  proper 
allowances  for  them  in  this  case,  any  more  than  they  can  for  such  as  expe- 
rience those  dark  temptations,  of  which  they  have  no  conception.  Consti- 
tution, habits,  connexions,  extensive  acquaintance  with  mankind,  and  an 
excess  of  sensibility,  united  to  that  pride  which  is  common  to  man,  con- 
tinually suggest  objections  to  every  thing  that  the  world  despises,  which 
they  can  hardly  answer  to  themselves,  and  excite  such  alarms  as  they  can- 
not get  over ;  while  a  delicate  sense  of  propriety,  and  the  specious  name 
of  prudence,  supply  them  with  a  kind  of  half-excuse  for  their  timidity. 
The  excessive  trouble  which  this  criminal  and  unreasonable  shame  occa- 
sions some  persons,  contrary  to  their  judgment,  convictions,  arguments,  en- 
deavours, and  prayers,  gave  our  author  the  idea,  that  *  this  enemy  bears  a 
wrong  name.'  Many  a  suggestion  made  to  the  mind,  in  this  respect,  from 
time  to  time,  is  so  natural,  and  has  so  strong  a  party  within  (especially  in 
those  who  are  more  desirous  of  honour  than  of  wealth  or  pleasure,)  that 
men  can  scarcely  help  feeling  for  the  moment  as  if  there  were  truth  in  it, 
though  they  know,  upon  reflection,  that  it  is  most  irrational.  Nay,  these 
feelings  insensibly  warp  men's  conduct;  though  they  are  continually  self- 
condemned  on  the  retrospect.  There  are  some  who  hardly  ever  get  the 
better  of  this  false  shame ;  and  it  often  brings  their  sincerity  into  doubt, 
both  with  themselves  and  others :  but  flourishing  Christians  at  length  in 
p-ood  measure  rise  superior  to  it,  by  such  considerations  as  are  here  adduced, 
and  by  earnest  persevering  prayer. 


THE  PILGRIM'S   PROGRESS.  181 

CHR.  Why,  what  did  he  say  to  you  ? 

FAITH.  What !  why  he  objected  against  religion  it- 
self: he  said,  it  was  a  pitiful,  low,  sneaking  business, 
for  a  man  to  mind  religion.  He  said,  that  a  tender 
conscience  was  an  unmanly  thing ;  and  that  for  a  man 
to  watch  over  his  words  and  ways,  so  as  to  tie  up  him- 
self from  that  hectoring  liberty  that  the  brave  spirits  of 
the  times  accustom  themselves  unto,  would  make  him 
the  ridicule  of  the  times.  He  objected  also,  that  but 
few  of  the  mighty,  rich,  or  wise  were  ever  of  my  opin- 
ion ;  nor  any  of  them  neither  before  they  were  per- 
suaded to  be  fools,  and  to  be  of  a  voluntary  fondness 
to  venture  the  loss  of  all  for  nobody  knows  what/  He 
moreover  objected  the  base  and  low  estate  and  condi- 
tion of  those  that  were  chiefly  the  pilgrims  of  the  times 
in  which  they  lived ;  also  their  ignorance,  and  want  of 
understanding  in  all  natural  science.  Yea,  he  did  hold 
me  to  it  at  that  rate  also  about  a  great  many  more 
things  than  here  I  relate ;  as,  that  it  was  a  shame  to  sit 
whining  and  mourning  under  a  sermon,  and  a  shame  to 
come  sighing  and  groaning  home ;  that  it  was  a  shame 
to  ask  my  neighbour  forgiveness  for  petty  faults,  or  to 
make  restitution  where  I  have  taken  from  any.  He 
said  also,  that  religion  made  a  man  grow  strange  to 
the  great,  because  of  a  few  vices,  which  he  called  by 
finer  names ;  and  made  him  own  and  respect  the  base, 
because  of  the  same  religious  fraternity :  And  is  not 
this,  said  he,  a  shame  ? 

CHR.  And  what  did  you  say  to  him  ? 

FAITH.  Say  ?  I  could  not  tell  what  to  say  at  first. 
Yea,  he  put  me  so  to  it,  that  my  blood  came  up  in  my 
face ;  even  this  Shame  fetched  it  up,  and  had  almost 

c  John  vii.  48.    1  Cor.  i.  26.  iii.  18.      Phil.  iii.  7—9. 


182  THE  PILGRIM'S  PROGRESS. 

beat  me  quite  off.  But  at  last  I  began  to  consider,  that 
that  which  is  highly  esteemed  among  men  is  had  in 
abomination  with  God.d  And  I  thought  again,  this 
Shame  tells  me  what  men  are,  but  it  tells  me  nothing 
what  God,  or  the  word  of  God,  is.  And  I  thought, 
moreover,  that  at  the  day  of  doom  we  shall  not  be 
doomed  to  death  or  life  according  to  the  hectoring 
spirits  of  the  world,  but  according  to  the  wisdom  and 
law  of  the  Highest.  Therefore,  thought  I,  what  God 
says  is  best,  indeed  is  best,  though  all  the  men  in  the 
world  are  against  it.  Seeing,  then,  that  God  prefers  his 
religion ;  seeing  God  prefers  a  tender  conscience ;  see- 
ing they  that  make  themselves  fools  for  the  kingdom  of 
heaven  are  wisest ;  and  that  the  poor  man  that  loveth 
Christ  is  richer  than  the  greatest  man  in  the  world  that 
hates  him ;  Shame,  depart,  thou  art  an  enemy  to  my 
salvation :  shall  I  entertain  thee  against  my  sovereign 
Lord?  how  then  shall  I  look  him  in  the  face  at  his 
coming  ?  Should  I  now  be  ashamed  of  his  ways  and 
servants,  how  can  I  expect  the  blessing.6  But  indeed 
this  Shame  was  a  bold  villain ;  I  could  scarcely  shake 
him  out  of  my  company ;  yea,  he  would  be  haunting  of 
me,  and  continually  whispering  me  in  the  ear  with  some 
one  or  other  of  the  infirmities  that  attend  religion.  But 
at  last  I  told  him  that  it  was  but  in  vain  to  attempt  fur- 
ther in  this  business ;  for  those  things  that  he  disdained, 
in  those  did  I  see  most  glory :  and  so  at  last  I  got  past 
this  importunate  one.  And  when  I  had  shaken  him  off, 
then  I  began  to  sing — 

The  trials  that  those  men  do  meet  withal, 
That  are  obedient  to  the  heavenly  call, 
Are  manifold,  and  suited  to  the  flesh, 
And  come,  and  come,  and  come  again  afresh : 

d  Luke  xvi.  15.  e  Mark  viii.  38. 


THE  PILGRIM'S  PROGRESS.  183 

That  now,  or  sometime  else,  we  by  them  may 
Be  taken,  overcome,  and  cast  away. 
O  let  the  pilgrims,  let  the  pilgrims  then, 
Be  vigilant,  and  quit  themselves  like  men. 

CHR.  I  am  glad,  my  brother,  that  thou  didst  with- 
stand this  villain  so  bravely ;  for,  of  all,  as  thou  sayest, 
I  think  he  has  the  wrong  name ;  for  he  is  so  bold  as  to 
follow  us  into  the  streets,  and  to  attempt  to  put  us  to 
shame  before  all  men ;  that  is,  to  make  us  ashamed  of 
that  which  is  good.  But  if  he  was  not  himself  auda- 
cious, he  would  never  attempt  to  do  as  he  does :  but  let 
us  still  resist  him ;  for,  notwithstanding  all  his  brava- 
does, he  promoteth  the  fool,  and  none  else.  The  wise 
shall  inherit  glory,  said  Solomon,  but  shame  shall  be 
the  promotion  of  fools/ 

FAITH.  I  think  we  must  cry,  for  help  against  Shame, 
to  Him  that  would  have  us  to  be  valiant  for  truth  upon 
the  earth. 

CHR.  You  say  true ;  but  did  you  meet  nobody  else 
in  that  valley  ? 

FAITH.  No,  not  I ;  for  I  had  sunshine  all  the  rest  of 
the  way  through  that,  and  also  through  the  valley  of 
the  Shadow  of  Death.* 

f  Prov.  iii.  35. 

*  Christian,  in  great  measure,  escaped  the  peculiar  temptations  that 
assaulted  Faithful ;  yet  he  sympathized  with  him :  nor  did  the  latter  deem 
the  gloomy  experiences  of  his  brother  visionary  or  imaginative,  though  he 
had  been  exempt  from  such  trials.  One  man,  from  a  complication  of  causes^ 
is  exposed  to  temptations  of  which  another  is  ignorant;  in  this  case  he 
needs  much  sympathy,  which  he  seldom  meets  with ;  while  they,  who  are 
severe  on  him,  are  liable  to  be  harassed  and  baffled  in  another  way,  which, 
for  want  of  coincidence  in  habit,  temperature,  and  situation,  he  is  equally 
prone  to  disregard.  Thus  believers  are  often  led  reciprocally  to  censure, 
suspect,  despise,  or  dislike  each  other,  on  those  very  grounds  which  should 
render  them  useful  and  encouraging  counsellors  and  companions. 


184  THE  PILGRIM'S  PROGRESS. 

CHR.  'Twas  well  for  you;  I  am  sure  it  fared  far 
otherwise  with  me.  I  had  for  a  long  season,  as  soon 
almost  as  I  entered  into  that  valley,  a  dreadful  combat 
with  that  foul  fiend  Apollyon ;  yea,  I  thought  verily  he 
would  have  killed  me,  especially  when  he  got  me  down, 
and  crushed  me  under  him,  as  if  he  would  have  crushed 
me  to  pieces ;  for  as  he  threw  me,  my  sword  flew  out 
of  my  hand :  nay,  he  told  me  he  was  sure  of  me ;  but 
I  cried  to  God,  and  he  heard  me,  and  delivered  me  out 
of  all  my  troubles.  Then  I  entered  into  the  Valley  of 
the  Shadow  of  Death,  and  had  no  light  for  almost  half 
the  way  through  it.  I  thought  I  should  have  been 
killed  there  over  and  over :  but  at  last  day  brake,  and 
the  sun  rose,  and  I  went  through  that  which  was  be- 
hind with  far  more  ease  and  quiet. 

Moreover,  I  saw  in  my  dream,  that,  as  they  went  on, 
Faithful,  as  he  chanced  to  look  on  one  side,  saw  a  man 
whose  name  was  Talkative,  walking  at  a  distance  beside 
them ;  *  for  in  this  place  there  was  room  enough  for 

*  The  character  next  introduced,  under  a  most  expressive  name,  is  an 
admirable  portrait,  drawn  by  a  masterly  hand  from  some  striking  original, 
but  exactly  resembling  numbers  in  every  age  and  place,  where  the  truths 
of  the  Gospel  are  generally  known.  Talkative  is  not  thus  called  merely  on 
account  of  his  loquacity,  but  from  the  peculiarity  of  his  religious  profession, 
which  gave  scope  to  his  natural  propensity,  by  furnishing  him  with  a  copious 
subject,  and  enabling  him  to  display  his  talents,  or  seek  credit  in  the  church, 
without  the  trouble  and  expense  of  experimental  and  practical  godliness. 
Such  vain  talkers  especially  appear  when  religious  profession  is  safe,  cheap, 
and  reputable ;  numbers  keeping  one  another  in  countenance,  preventing 
the  odium  of  singularity,  and  even  giving  a  prospect  of  secular  advantage 
by  connexion  with  religious  societies.  They  may,  therefore,  be  expected 
in  our  age  and  nation,  particularly  in  populous  places,  where  the  preaching 
or  profession  of  any  doctrine  excites  little  attention  or  suprise,  but  ensures 
regard  and  favour  from  a  numerous  body  who  hold  the  same  opinions.  Such 
men  appear  above  others,  pushing  themselves  into  notice,  and  becoming 
more  conspicuous  than  humble  believers ;  but  their  profession,  specious  at  a 
distance,  will  not  endure  a  near  and  strict  investigation. 


FAITHFUL  AND 
TALKATIVE  EN- 
TER INTO  DIS- 
COURSE. 


THE  PILGRIM'S  PROGRESS.  185 

them  all  to  walk.     He  was  a  tall  man,      TALKATIVE  DB- 
and  something  more   comely  at  a  dis- 
tance than  at  hand.    To  this  man  Faithful  addressed 
himself  in  this  manner. 

FAITH.  Friend,  whither  away  ?  Are  you  going  to 
the  heavenly  country  ? 

TALK.  I  am  going  to  that  same  place. 

FAITH.  That  is  well :  then  I  hope  we  shall  have  your 
good  company. 

TALK.  With  a  very  good  will,  will  I  be  your  com- 
panion. 

FAITH.  Come  on,  then,  and  let  us  go  together,  and 
let  us  spend  our  time  in  discoursing  of 
things  that  are  profitable. 

TALK.  To  talk  of  things  that  are  good,  to  me  is 
very  acceptable,  with  you,  or  with  any  other ;  and  I 
am  glad  that  I  have  met  with  those  that  incline  to  so 

good  a  work;   for,  to  speak  the  truth,    TALKATIVE  DIS- 
LIKE  OF  BAD    DIS- 

there  are  but  few  who  care  thus  to  spend   touRSE- 
their  time  as  they  are  in  their  travels,  but  choose  much 
rather  to  be  speaking  of  things  to  no  profit ;  and  this 
hath  been  a  trouble  to  me, 

FAITH.  That  is,  indeed,  a  thing  to  be  lamented ;  for 
what  things  so  worthy  of  the  use  of  the  tongue  and 
mouth  of  men  on  earth,  as  are  the  things  of  the  God 
of  heaven  ? 

TALK.  I  like  you  wonderfully  well,  for  your  saying 
is  full  of  conviction ;  and  I  will  add,  what  thing  is  so 
pleasant,  and  what  so  profitable,  as  to  talk  of  the 
things  of  God  ?  What  things  so  pleasant  ?  that  is,  if 
a  man  hath  any  delight  in  things  that  are  wonderful. 
For  instance:  if  a  man  doth  delight  to  talk  of  the 
history  or  the  mystery  of  things ;  or  if  a  man  doth 

Y 


TALKATIVE'S    FINE 
DISCOURSE. 


186  THE  PILGRIM'S  PROGRESS. 

love  to  talk  of  miracles,  wonders,  or  signs,  where  shall 
he  find  things  recorded  so  delightful,  and  so  sweetly 
penned,  as  in  the  holy  Scripture  ? 

FAITH.  That's  true;  but  to  be  profited  by  such 
things  in  our  talk,  should  be  that  which  we  design. 

TALK.  That  is  it  that  I  said ;  for  to  talk  of  such 
things  is  most  profitable ;  for  by  so  doing 
a  man  may  get  knowledge  of  many 
things;  as,  of  the  vanity  of  earthly  things,  and  the 
benefit  of  things  above.  Thus  in  general :  but  more 
particularly,  by  this  a  man  may  learn  the  necessity  of 
the  new  birth,  the  insufficiency  of  our  works,  the  need 
of  Christ's  righteousness,  &c.  Besides,  by  this  a  man 
may  learn  what  it  is  to  repent,  to  believe,  to  pray,  to 
suffer,  or  the  like :  by  this  also  a  man  may  learn  what 
are  the  great  promises  and  consolations  of  the  gospel, 
to  his  own  comfort.  Further,  by  this  a  man  may  learn 
to  refute  false  opinions,  to  vindicate  the  truth,  and  also 
to  instruct  the  ignorant. 

FAITH.  All  this  is  true ;  and  glad  am  I  to  hear  these 
things  from  you. 

TALK.  Alas !  the  want  of  this  is  the  cause  that  so 
few  understand  the  need  of  faith,  and  the  necessity  of 
a  work  of  grace  in  their  soul,  in  order  to  eternal  life ; 
but  ignorantly  live  in  the  works  of  the  law,  by  which  a 
man  can  by  no  means  obtain  the  kingdom  of  heaven. 

FAITH.   But,  by  your  leave,*  heavenly  knowledge  of 

*  Zealous  and  lively  Christians,  who  are  not  well  established  in  judgment 
and  experience,  are  often  greatly  taken  with  the  discourse  of  persons  who 
speak  with  great  fluency  and  speciousness  on  various  subjects,  with  a  sem- 
blance of  truth  and  piety ;  yet  they  sometimes  feel,  as  it  were,  a  defect  in 
their  harangues,  which  makes  them  hesitate,  though  they  are  easily  satisfied 
with  plausible  explanations.  Talkative's  discourse  is  copied  with  surpri- 
sing exactness  from  that  of  numbers,  who  learn  doctrinally  to  discuss  ex- 


OH,    BRAVE    TALK- 
ATIVE. 


THE  PILGRIM'S  PROGRESS.  187 

these  is  the  gift  of  God ;  no  man  attaineth  to  them  by 
human  industry,  or  only  by  the  talk  of  them. 

TALK.  All  that  I  know  very  well ;  for  a  man  can  re- 
ceive nothing,  except  it  be  given  him  from 
heaven :  all  is  of  grace,  not  of  works.  I 
could  give  you  a  hundred  scriptures  for  the  confirma- 
tion of  this. 

Well,  then,  said  Faithful,  what  is  that  one  thing  that 
we  shall  at  this  time  found  our  discourse  upon  ? 

TALK.  What  you  will :  I  will  talk  of  things  heavenly, 
or  things  earthly ;  things  moral,  or  things 
evangelical ;  things  sacred,  or  things  pro- 
fane ;  things  past,  or  things  to  come  ;  things  foreign,  or 
things  at  home ;  things  more  essential,  or  things  cir- 
cumstantial, provided  that  all  be  done  to  our  profit. 

Now  did  Faithful  begin  to  wonder ;  and  stepping  to 
Christian,  (for  he  walked  all  this  while  by  rA 
himself,)  he  said  to  him,  but  softly,  What 


OH,    BRAVE   TALK- 
ATIVE. 


ITHFUL   BEGOIL- 
ED   BYTALKATIVE. 


perimental  subjects,  of  which  they  never  felt  the  energy  and  efficacy  in 
their  own  souls.  Men  of  this  stamp  can  take  up  any  point  in  religion  with 
great  ease,  and  speak  on  it  in  a  pompous  ostentatious  manner;  but  the 
humble  believer  forgets  himself,  while  from  his  inmost  heart  he  expatiates 
on  topics  which  he  longs  to  recommend  to  those  whom  he  addresses.  Hu- 
mility and  charity,  however,  dispose  the  possessors  to  make  the  best  of  others, 
and  to  distrust  themselves :  so  that,  unless  these  graces  be  connected  with 
proportionable  depth  of  judgment,  and  acuteness  of  discernment,  they  ren- 
der them  open  to  deception,  and  liable  to  be  deceived  by  vain-glorious  talkers. 
It  would  be  conceited  and  uncandid,  they  think,  to  suspect  a  man,  who  says 
so  many  good  things,  with  great  confidence  and  zeal ;  their  dissatisfaction 
with  the  conversation  or  sermon  they  suppose  was  their  own  fault ;  if  they 
disagreed  with  the  speaker,  probably  they  were  in  error ;  if  a  doubt  arose  in 
their  minds  about  his  spirit  or  motives,  it  might  be  imputed  to  their  own 
pride  and  envy.  Thus  men  are  seduced  to  sanction  what  they  ought  to 
protest  against,  and  to  admire  those  whom  they  should  avoid ;  and  that  even 
by  means  of  their  most  amiable  dispositions.  What  follows  is  peculiarly 
calculated  to  rectify  such  mistakes,  and  to  expose  the  consequences  of  this 
ill  judged  candour. 


188  THE  PILGRIM'S   PROGRESS. 

a  brave  companion  have  we  got !     Surely  this  man  will 
make  a  very  excellent  pilgrim. 

At  this  Christian  modestly  smiled,*  and  said,  This 
man,  with  whom  you  are  so  taken,  will 
beguile  with  this  tongue  of  his,  twenty  of 


CHRISTIAN  MAKES 
A  DISCOVERY  OF 
TALKATIVE,  TELL- 
ING FAITHFUL  WHO 

HK  WAS-  them  that  know  him  not. 


FAITH.  Do  you  know  him,  then  ? 

CHR.  Know  him  !  Yes,  better  than  he  knows  himself. 

FAITH.  Pray,  what  is  he  ? 

CHR.  His  name  is  Talkative:  he  dwelleth  in  our 
town.  I  wonder  that  you  should  be  a  stranger  to  him ; 
only  I  consider  that  our  town  is  large. 

FAITH.  Whose  son  is  he  ?  and  whereabout  doth  he 
dwell  ? 

CHR.  He  is  the  son  of  one  Say-well,  he  dwelt  in 
Prating-row ;  and  he  is  known  to  all  that  are  acquainted 
with  him  by  the  name  of  Talkative,  of  Prating-row ; 
and,  notwithstanding  his  fine  tongue,  he  is  but  a  sorry 
fellow. 

FAITH.  Well,  he  seems  to  be  a  very  pretty  man. 

*  Those  believers,  who  have  made  the  most  extensive  and  accurate  ob- 
servations on  the  state  of  religious  profession  in  their  own  age  and  place, 
and  are  most  acquainted  with  the  internal  history  of  the  church  in  other 
lands,  or  former  periods,  may  be  deemed  inferior  in  charity  to  their  brethren ; 
because  they  surpass  them  in  penetration,  and  clearly  perceive  the  mischiefs 
which  arise  from  countenancing  loose  professors.  They  would  vie  with 
them  in  '  doing  good  to  all  men,'  *  bearing  with  the  infirmities  of  the  weak,' 
'  restoring  such  as  are  overtaken  in  a  fault,'  or  in  making  allowances  for 
the  tempted ;  but  they  dare  not  sanction  such  professors  as  talk  about  re- 
ligion and  disgrace  it,  as  mislead  the  simple,  stumble  the  hopeful,  prejudice 
the  observing,  and  give  enemies  a  plausible  objection  to  the  truth.  Here 
charity  constrains  us  to  run  the  risk  of  being  deemed  uncharitable,  by  un- 
masking the  hypocrite,  and  undeceiving  the  deluded.  We  must  not  indeed 
speak  needlessly  against  any  one,  nor  testify  more  than  we  know  to  be  true, 
even  against  a  suspected  professor ;  but  we  should  show,  that  vain  talkers 
belong  to  the  world,  though  numbers  class  them  among  religious  people,  to 
the  great  discredit  of  the  cause. 


THE  PILGRIM'S   PROGRESS.  189 

CHR.  That  is,  to  them  that  have  not  a  thorough  ac- 
quaintance with  him,  for  he  is  best  abroad ;  near  home 
he  is  ugly  enough.  Your  saying  that  he  is  a  pretty 
man,  brings  to  my  mind  what  I  have  observed  in  the 
work  of  the  painter,  whose  pictures  show  best  at  a  dis- 
tance ;  but  very  near,  more  unpleasing. 

FAITH.  But  I  am  ready  to  think  you  do  but  jest,  be- 
cause you  smiled. 

CHR.  God  forbid  that  I  should  jest,  though  I  smiled, 
in  this  matter,  or  that  I  should  accuse  any  falsely.  I 
will  give  you  a  further  discovery  of  him.  This  man 
is  for  any  company,  and  for  any  talk ;  as  he  talketh 
now  with  you,  so  will  he  talk  when  he  is  on  the  ale- 
bench  ;  and  the  more  drink  he  hath  in  his  crown,  the 
more  of  these  things  he  hath  in  his  mouth.  Religion 
hath  no  place  in  his  heart,  or  house,  or  conversation ; 
all  he  hath  lieth  in  his  tongue,  and  his  religion  is  to 
make  a  noise  therewith. 

FAITH.  Say  you  so  ?  Then  am  I  in  this  man  greatly 
deceived. 

CHR.  Deceived !  you  may  be  sure  of  it.  Remember 
the  proverb,  "They  say,  and  do  not:"  TALKATIVE 

1  if  TALKS,  BUT    DOES 

but  the  kingdom  of  God  is  not  in  word,  Nor- 
but  in  power.g  He  talketh  of  prayer,  of  repentance, 
of  faith,  and  of  the  new  birth ;  but  he  knows  but  only 
to  talk  of  them.  I  have  been  in  his  family,  and  have 
observed  him  both  at  home  and  abroad ;  and  I  know 
what  I  sav  of  him  is  the  truth.  His  HIS  HOUSE  is 

EMPTY     OF    RELI- 

house   is  as  empty   of  religion   as   the     GION- 
white  of  an  egg  is  of  savour.     There  is  there  neither 
prayer,  nor  sign  of  repentance  for  sin ;  yea,  the  brute, 
in  his  kind,  serves  God  far  better  than 
he.     He  is  the  very  stain,  reproach,  and 

g  Matt,  xxiii.  3.    1  Cor.  iv.  20. 


HE     IS      A      STAIN 
TO     RELIGION. 


THE  PROVERB 
THAT  GOES  OF 
HIM. 


MEN   SHON   TO 
DEA.L   WITH   HIM. 


190  THE  PILGRIM'S  PROGRESS. 

shame  of  religion  to  all  that  know  him;h  it  can  hardly 
have  a  good  word  in  all  that  end  of  the  town  where  he 
dwells,  through  him.  Thus  say  the  com- 
mon people  that  know  him,  "A  saint 
abroad,  and  a  devil  at  home."  His  poor  family  finds 
it  so;  he  is  such  a  churl,  such  a  railer  at,  and  so  un- 
reasonable with  his  servants,  that  they  neither  know 
how  to  do  for,  or  to  speak  to  him.  Men  that  have  any 
dealings  with  him  say,  It  is  better  to  deal 
with  a  Turk  than  with  him,  for  fairer 
dealings  they  shall  have  at  their  hands.  This  Talka- 
tive, if  it  be  possible,  will  go  beyond  them,  defraud, 
beguile,  and  overreach  them.  Besides,  he  brings  up 
his  sons  to  follow  his  steps ;  and  if  he  finds  in  any  of 
them  a  foolish  timorousness,  (for  so  he  calls  the  first 
appearance  of  a  tender  conscience,)  he  calls  them  fools 
and  blockheads,  and  by  no  means  will  employ  them  in 
much,  or  speak  to  their  commendation  before  others. 
For  my  part,  I  am  of  opinion,  that  he  has,  by  his 
wicked  life,  caused  many  to  stumble  and  fall ;  and  will 
be,  if  God  prevents  not,  the  ruin  of  many  more. 

FAITH.  Well,  my  brother,  I  am  bound  to  believe  you, 
not  only  because  you  say  you  know  him,  but  also  be- 
cause, like  a  Christian,  you  make  your  reports  of  men. 
For  I  cannot  think  that  you  speak  these  things  of  ill- 
will,  but  because  it  is  even  so  as  you  say. 

CHR.  Had  I  known  him  no  more  than  you,  I  might, 
perhaps,  have  thought  of  him  as  at  the  first  you  did ; 
yea,  had  I  received  this  report  at  their  hands  only  that 
are  enemies  to  religion,  I  should  have  thought  it  had 
been  a  slander, — a  lot  that  often  falls  from  bad  men's 
mouths  upon  good  men's  names  and  professions.  But 
all  these  things,  yea,  and  a  great  many  more  as  bad, 


h  Rom.  ii.  23,  24. 


THE    CARCASE    OF 
RELIGION. 


THE  PILGRIM'S   PROGRESS.  191 

of  my  own  knowledge,  I  can  prove  him  guilty  of.  Be- 
sides, good  men  are  ashamed  of  him ;  they  can  neither 
call  him  brother  nor  friend ;  the  very  naming  of  him 
among  them  makes  them  blush,  if  they  know  him. 

FAITH.  Well,  I  see  that  saying  and  doing  are  two 
things,  and  hereafter  I  shall  better  observe  this  distinc- 
tion.* 

CHR.  They  are  two  things  indeed,  and  are  as  diverse 
as  are  the  soul  and  the  body ;  for,  as  the  body  without 
the  soul  is  but  a  dead  carcase,  so  saying, 
if  it  be  alone,  is  but  a  dead  carcase  also. 
The  soul  of  religion  is  the  practical  part.  "  Pure  reli- 
gion and  undefiled  before  God  and  the  Father,  is  this, 
to  visit  the  fatherless  and  widows  in  their  affliction, 
and  to  keep  himself  unspotted  from  the  world."1  This, 

i  James  i.  22—27. 

*  Talkative  seems  to  have  been  introduced  on  purpose  that  the  author 
might  have  a  fair  opportunity  of  stating  his  sentiments  concerning  the  prac- 
tical nature  of  religion,  to  which  numbers  in  his  day  were  too  inattentive. 
This  admired  allegory  has  fully  established  the  important  distinction,  be- 
tween a  dead  and  a  living  faith,  on  which  the  whole  matter  depends.  We 
may  boldly  state  every  doctrine  of  grace,  with  all  possible  strength  and 
clearness,  and  every  objection  must  ultimately  fall  to  the  ground,  all  abuses 
be  excluded,  provided  this  distinction  be  fully  and  constantly  insisted  on  :  for 
they  arise  without  exception  from  substituting  some  false  notion  of  faith  in 
the  place  of  that  living,  active,  and  efficacious  principle,  which  the  Scrip- 
tures so  constantly  represent  as  the  grand  peculiarity  of  vital  godliness. 
The  language  used  in  this  passage  is  precisely  the  same  as  is  now  branded 
with  the  opprobrious  epithet  of  legal,  by  numbers  who  would  be  thought  to 
admire  the  Pilgrim ;  as  any  impartial  person  must  perceive,  upon  an  atten- 
tive perusal  of  it :  and,  indeed,  some  expressions  are  used  which  they,  who 
are  accustomed  to  stand  their  trial  before  such  as  '  make  a  man  an  offender 
for  a  word,'  have  learned  to  avoid.  '  The  practice  part'  is  accurately  de- 
fined to  be  the  unfailing  effect  of  that  inward  life  which  is  the  soul  of  reli- 
gion. True  faith  justifies  indeed,  as  it  forms  the  sinner's  relation  to,  and 
union  with,  Christ;  but  it  always  '  works  by  love,'  and  influences  to  obe- 
dience :  hence  the  inquiry  at  the  day  of  judgment  will  be  rather  about  the 
inseparable  fruits  of  faith,  than  its  essential  properties  and  nature. 


192  THE  PILGRIM'S  PROGRESS. 

Talkative  is  not  aware  of;  he  thinks  that  hearing  and 
saying  will  make  a  good  Christian ;  and  thus  he  de- 
ceiveth  his  own  soul.  Hearing  is  but  as  the  sowing  of 
the  seed ;  talking  is  not  sufficient  to  prove  that  fruit  is 
indeed  in  the  heart  and  life.  And  let  us  assure  our- 
selves, that  at  the  day  of  doom,  men  shall  be  judged 
according  to  their  fruits.k  It  will  not  be  said  then.  Did 
you  believe?  but,  Were  you  doers,  or  talkers  only? 
and  accordingly  shall  they  be  judged.  The  end  of  the 
world  is  compared  to  our  harvest ;  and  you  know,  men 
at  harvest  regard  nothing  but  fruit.  Not  that  any 
thing  can  be  accepted  that  is  not  of  faith ;  but  I  speak 
this  to  show  you  how  insignificant  the  profession  of 
Talkative  will  be  at  that  day. 

FAITH.  This  brings  to  my  mind  that  of  Moses,  by 
which  he  describeth  the  beast  that  is  clean.1  He  is 
such  an  one  that  parteth  the  hoof,  and  cheweth  the 
cud ;  not  that  parteth  the  hoof  only,  or  that  cheweth 
the  cud  only.  The  hare  cheweth  the  cud,  but  yet  is  un- 
CON-  clean,  because  he  parteth  not  the  hoof. 

HE 

jjjjg      J-^y    reSembleth    TaH^^VC  ',      liQ 

cheweth  the  cud,  he  seeketh  knowledge ;  he  cheweth 
upon  the  word,  but  he  divideth  not  the  hoof.  He  part- 
eth not  with  the  way  of  sinners ;  but,  as  the  hare,  he 
retaineth  the  foot  of  a  dog  or  bear,  and  therefore  he  is 
unclean. 

CHR.  You  have  spoken,  for  aught  I  know,  the  true 
gospel  sense  of  these  texts ;  and  I  will  add  another 
thing :  Paul  calleth  some  men,  yea,  and 
those  great  talkers  too,  sounding  brass 
and  tinkling  cymbals;  that  is,  as  he  expounds  them 
in  another  place,  things  without  life,,  giving  sound."1 

k  Matt.  xiii.  23.  1  Lev.  xi.    Deut.  xiv.  m  1  Cor.  xiii.  1—3.    xiv.  7. 


VINCED  OF  THE 
BADNESS  OF  TALK 
A  T I  V  E. 


TALKATIVE  LIKE 
TWO  THINGS  THAT 
SOUND,  WITHOUT 
LIFE. 


THE  PILGRIM'S   PROGRESS.  193 

Things  without  life ;  that  is,  without  the  true  faith  and 
grace  of  the  gospel;  and,  consequently,  things  that 
shall  never  be  placed  in  the  kingdom  of  heaven  among 
those  that  are  the  children  of  life  ;  though  their  sound, 
by  their  talk,  be  as  if  it  were  the  tongue  or  voice  of  an 
angel. 

FAITH.  Well,  I  was  not  so  fond  of  his  company  at 
first,  as  I  am  sick  of  it  now.  What  shall  we  do  to 
be  rid  of  him  ?* 

CHR.  Take  my  advice,  and  do  as  I  bid  you,  and  you 
shall  find  that  he  will  soon  be  sick  of  your  company 
too,  except  God  shall  touch  his  heart  and  turn  it. 

FAITH.  What  would  you  have  me  to  do  ? 

CHR.  Why,  go  to  him,  and  enter  into  some  serious 


*  When  we  speak  to  loose  professors,  we  should  always  keep  two  things 
in  view ;  either  to  get  rid  of  such  ensnaring  and  dishonourable  companions, 
or  to  use  proper  means  to  convince  them  of  their  fatal  mistake.  There  is 
indeed  more  hope  of  the  most  ignorant  and  careless  sinners  than  of  them  : 
yet  '  with  God  all  things  are  possible,'  and  we  should  not  despair  of  any, 
especially  as  the  very  same  method  is  suited  to  both  the  ends  proposed ; 
which  the  subsequent  discourse  most  clearly  evinces.  Very  plain  and  par- 
ticular declarations  of  those  things,  by  which  true  believers  are  distinguished 
from  the  most  specious  hypocrites  (whether  in  conversation  or  preaching) 
are  best  calculated  to  undeceive  and  alarm  false  professors ;  and  form  the 
most  commodious  fan,  by  which  the  irreclaimable  may  be  winnowed  from 
the  society  of  godly  persons.  This  is  of  great  importance  ;  for  they  are 
Achans  in  the  camp  of  Israel,  spots  and  blemishes  to  every  company  that 
countenances  them.  Doctrinal  or  even  practical  discussions,  if  confined  to 
general  terms,  will  not  startle  them ;  they  will  mimic  the  language  of  ex- 
perience, declaim  against  the  wickedness  of  the  world  and  the  blindness  of 
pharisees,  and  strenuously  oppose  the  opinions  held  by  some  rival  sect  or 
party ;  they  will  endure  the  most  awful  declarations  of  the  wrath  of  God 
against  the  wicked,  supposing  themselves  to  be  unconcerned  in  them  ;  nay, 
they  will  admit  that  they  are  backsliders,  or  inconsistent  believers.  But 
when  the  conversation  or  sermon  compels  them  to  complain,  '  in  so  saying 
thou  condemnest  us  also,'  they  will  bear  no  longer,  but  seek  refuge  under 
more  comfortable  preachers,  or  in  more  candid  company  ;  and  represent  their 
faithful  monitors  as  censorious,  peevish,  and  melancholy  men. 

Z 


FALSE    DISCOVERY 
OF       A        WORK 
GRACE. 


194  THE  PILGRIM'S   PROGRESS. 

discourse  about  the  power  of  religion;  and  ask  him 
plainly,  when  he  has  approved  of  it,  (for  that  he  will,) 
whether  this  thing  be  set  up  in  his  heart,  house,  or  con- 
versation. 

Then  Faithful  stepped  forward  again,  and  said  to 
Talkative,  Come,  what  cheer  ?  how  is  it  now  ? 

TALK.  Thank  you,  well ;  I  thought  we  should  have 
had  a  great  deal  of  talk  by  this  time. 

FAITH.  Well,  if  you  will,  we  will  fall  to  it  now :  and 
since  you  left  it  with  me  to  state  the  question,  let  it  be 
this  :  How  doth  the  saving  grace  of  God  discover  itself 
when  it  is  in  the  heart  of  man  ? 

TALK.  I  perceive,  then,  that  our  talk  must  be  about 
the  power  of  things.  Well,  it  is  a  very 

* 

OF  good  question,  and  I  shall  be  willing  to 
answer  you ;  and  take  my  answer  in  brief  thus :  First, 
where  the  grace  of  God  is  in  the  heart,  it  causeth  there 
a  great  outcry  against  sin.  Secondly, — 

FAITH.  Nay,  hold :  let  us  consider  of  one  at  once.  I 
think  you  should  rather  say,  It  shows  itself  by  inclin- 
ing the  soul  to  abhor  its  sin. 

TALK.  Why,  what  difference  is  there  between  crying 
out  against,  and  abhorring  of  sin  ? 

FAITH.  Oh!  a  great  deal.  A  man  may  cry  out 
CRY  OUT  against  sin,  of  policy  ;  but  he  cannot  ab- 
hor it  but  by  virtue  of  a  godly  antipathy 
against  it.  I  have  heard  many  cry  out  against  sin  in 
the  pulpit,  who  yet  can  abide  it  well  enough  in  the 
heart,  house,  and  conversation.  Joseph's  mistress  cried 
out  with  a  loud  voice,  as  if  she  had  been  very  holy ;  but 
she  would  willingly,  notwithstanding  that,  have  com- 
mitted uncleanness  with  him.n  Some  cry  out  against 


TO 

AGAINST 
SIGN    OF     GRACE. 


n  Gen.  xxxix.  11 — 15. 


GREAT  KNOW- 
LEDGE NO  SIGN  OF 
GRACE. 


THE  PILGRIM'S   PROGRESS.  195 

sin,  even  as  the  mother  cries  out  against  her  child  in 
her  lap,  when  she  calls  it  slut  and  naughty  girl,  and 
then  falls  to  hugging  and  kissing  it. 

TALK.  You  lie  at  the  catch,  I  perceive. 

FAITH.  No,  not  I ;  I  am  only  for  setting  things  right. 
But  what  is  the  second  thing  whereby  you  would  prove 
a  discovery  of  a  work  of  grace  in  the  heart  ? 

TALK.  Great  knowledge  of  gospel  mysteries. 

FAITH.  This  sign  should  have  been  first :  but,  first  or 
last,  it  is  also  false ;  for  knowledge,  great 
knowledge,  may  be  obtained  in  the  mys- 
teries of  the  gospel,  and  yet  no  work  of  grace  in  the 
soul.0  Yea,  if  a  man  have  all  knowledge,  he  may  yet 
be  nothing,  and  so,  consequently,  be  no  child  of  God. 
When  Christ  said,  "  Do  ye  know  all  these  things  ?"  and 
the  disciples  had  answered,  Yes,  he  added,  "  Blessed  are 
ye,  if  ye  do  them."  He  doth  not  lay  the  blessing  in 
the  knowing  of  them,  but  in  the  doing  of 
them.  For  there  is  a  knowledge  that  is 
not  attended  with  doing :  "  he  that  knoweth  his  mas- 
ter's will,  and  doeth  it  not."  A  man  may  know  like  an 
angel,  and  yet  be  no  Christian :  therefore  your  sign  of 
it  is  not  true.  Indeed,  to  know  is  a  thing  that  pleaseth 
talkers  and  boasters ;  but  to  do,  is  that  which  pleaseth 
God.  Not  that  the  heart  can  be  good  without  know- 
ledge, for  without  that  the  heart  is  naught.  There  is, 
therefore,  knowledge  and  knowledge  :*  knowledge  that 

o  1  Cor.  xiii.  2. 

*  Spiritual  knowledge,  obtained  by  an  implicit  belief  of  God's  sure  testi- 
mony under  the  teaching  of  the  Holy  Spirit,  producing  a  hearty  love  of  re- 
vealed truth,  is  always  humbling,  sanctifying,  and  transforming :  but  specu- 
lative knowledge  is  a  mere  notion  of  divine  things,  as  distant  from  a  man's 
own  concern  in  them,  or  any  due  apprehension  of  their  excellency  and  im- 
portance, which  puffs  up  the  heart  with  proud  self-preference,  feeds  carnal 
and  malignant  passions,  and  leaves  the  possessor  under  the  power  of  sin  and 
Satan. 


KNOWLEDGE   AND 
KNOWLEDGE. 


ATTENDED        WITH 


196  THE  PILGRIM'S  PROGRESS. 

resteth  in  the  bare  speculation  of  things,  and  know- 
KNOWLEDGE  ledge  that  is  accompanied  with  the  grace 

E 

of  faith  and  love,  which  puts  a  man  upon 
doing  even  the  will  of  God  from  the  heart  :  the  first  of 
these  will  serve  the  talker  ;  but  without  the  other,  the 
true  Christian  is  not  content.  "  Give  me  understanding, 
and  I  shall  keep  thy  law;  yea,  I  shall  observe  it  with 
my  whole  heart."  p 

TALK.  You  lie  at  the  catch  again  ;  this  is  not  for 
edification. 

FAITH.  Well,  if  you  please,  propound  another  sign 
how  this  work  of  grace  discovereth  itself  where  it  is. 

TALK.  Not  I  ;  for  I  see  we  shall  not  agree. 

FAITH.  Well,  if  you  will  riot,  will  you  give  me  leave 
to  do  it  ? 

TALK.  You  may  use  your  liberty. 

FAITH.  A  work  of  grace  in  the  soul  discovereth  itself, 
either  to  him  that  hath  it,  or  to  standers-by. 

To  him  that  hath  it,  thus  :  It  gives  him  conviction 
of  sin,  especially  of  the  defilement  of  his 
nature,  and  the  sin  of  unbelief,*  for  the 


ONE    GOOD    SIGN 
OF    GRACE. 


p  Psalm  cxix.  34. 

*  Divine  teaching  convinces  a  man  that  he  is  justly  condemned  for  his 
transgressions  of  the  law,  and  cannot  be  saved  unless  he  obtains  an  interest 
in  the  merits  of  Christ  by  faith ;  and  that  unbelief,  or  neglect  of  this  great 
salvation,  springs  from  pride,  aversion  to  the  character,  authority,  and  law 
of  God,  and  love  to  sin  and  the  world ;  that  it  implies  the  guilt  of  treating 
the  truth  of  God  as  a  lie,  despising  his  wisdom  and  mercy,  demanding  hap- 
piness as  a  debt  from  his  justice,  and  defying  his  *  wrath  revealed  from 
heaven  against  all  ungodliness  and  unrighteousness  of  men.'  This  convic- 
tion makes  way  for  his  discovering  the  suitableness  to  his  case  of  a  free  sal- 
vation by  faith  :  he  perceives  the  glory  of  the  Divine  perfections  harmoniously 
displayed  in  the  person  and  redemption  of  Christ;  and  his  heart  is  inwardly 
drawn  to  close  with  the  invitations  of  the  Gospel,  and  to  desire  above  all 
things  the  fulfilment  of  its  exceedingly  great  and  precious  promises  to  his 
soul.  The  expression  '  revealed  in  him,'  is  taken  from  St.  Paul's  account 


THE  PILGRIM'S   PROGRESS.  197 

sake  of  which  he  is  sure  to  be  damned,  if  he  findeth 
not  mercy  at  God's  hand,  by  faith  in  Jesus  Christ/1 
This  sight  and  sense  of  things  worketh  in  him  sorrow 
and  shame  for  sin ;  he  findeth,  moreover,  revealed  in 
him  the  Saviour  of  the  world,  and  the  absolute  neces- 
sity of  closing  with  him  for  life  ;  at  the  which  he  findeth 
hungerings  and  thirstings  after  him ;  to  which  hunger- 
ings,  &c.  the  promise  is  made/  Now,  according  to  the 
strength  or  weakness  of  his  faith  in  his  Saviour,  so  is 
his  joy  and  peace,  so  is  his  love  to  holiness,  so  are  his 
desires  to  know  him  more,  and  also  to  serve  him  in  this 
world.  But  though,  I  say,  it  discovereth  itself  thus 
unto  him,  yet  it  is  but  seldom  that  he  is  able  to  con- 
clude that  this  is  a  work  of  grace ;  because  his  corrup- 
tions now,  and  his  abused  reason,  make  his  mind  to 
misjudge  in  this  matter  :  therefore  in  him  that  hath  this 
work  there  is  required  a  very  sound  judgment,  before 
he  can  with  steadiness  conclude  that  this  is  a  work  of 
grace. 

To  others  it  is  thus  discovered : 

First,  By  an  experimental  confession  of  his  faith  in 
Christ.  Secondly,  By  a  life  answerable  to  that  con- 
fession ;  to  wit,  a  life  of  holiness  ;  heart-holiness,  family- 

q  Mark  xvi.  16.    John  xvi.  8,  9.    Rom.  vii.  24. 
r  Psalm  xxxviii.  18.    Jer.  xxxi.  19.    Matt.  v.  6.    Acts  iv.  12.    Gal.  i.  15,  1C.    Rev.  xxi.  6. 

of  his  conversion  (Gal.  i.  16 ;)  but  as  that  was  extraordinary,  without  the  in- 
tervention of  means  or  instruments,  perhaps  it  is  not  accurately  applied  to 
the  ordinary  experience  of  believers.  Our  author,  however,  evidently  meant 
no  more,  than  the  illumination  of  the  Holy  Spirit  enabling  a  man  to  under- 
stand, believe,  admire,  and  love  the  truths  of  the  Bible  respecting  Christ ; 
and  not  any  new  revelation,  declaring  his  interest  in  the  Saviour,  by  a  whis- 
per, vision,  or  any  such  thing,  These  enthusiastic  expectations  and  expe- 
riences have  deceived  many  and  stumbled  more;  and  have  done  greater 
harm  to  the  cause  of  evangelical  religion  than  can  be  conceived  or  ex- 
pressed. 


ANOTHER      GOOD 
SIGN     OF    GRACE. 


198  THE  PILGRIM'S  PROGRESS. 

holiness,  (if  he  hath  a  family,)  and  by  conversation- 
holiness  in  the  world ;  which  in  the  general  teacheth 
him  inwardly  to  abhor  his  sin,  and  himself  for  that,  in 
secret;  to  suppress  it  in  his  family,  and  to  promote 
holiness  in  the  world :  not  by  talk  only,  as  an  hypo- 
crite or  talkative  person  may  do,  but  by  a  practical 
subjection  in  faith  and  love  to  the  power  of  the  word.6 
And  now,  sir,  as  to  this  brief  description  of  the  work 
of  grace,  and  also  the  discovery  of  it,  if  you  have 
aught  to  object,  object ;  if  not,  then  give  me  leave  to 
propound  to  you  a  second  question. 

TALK.  Nay,  my  part  is  not  now  to  object,  but  to 
hear :  let  me,  therefore,  have  your  second  question. 

FAITH.  It  is  this :  Do  you  experience  this  first  part 
of  the  description  of  it  ?  and  doth  your 
life  and  conversation  testify  the  same? 
Or,  standeth  your  religion  in  word  or  tongue,  and  not 
in  deed  and  truth  ?  Pray,  if  you  incline  to  answer  me 
in  this,  say  no  more  than  you  know  the  God  above  will 
say  Amen  to;  and  also  nothing  but  what  your  con- 
science can  justify  you  in:  "for  not  he  that  com- 
mendeth  himself  is  approved,  but  whom  the  Lord  com- 
mendeth."  Besides,  to  say  I  am  thus  and  thus,  when 
my  conversation  and  all  my  neighbours  tell  me  I  lie,  is 
great  wickedness. 

Then  Talkative  at  first  began  to  blush ;  but,  reco- 
vering himself,  thus  he  replied :  You  come  now  to  ex- 
perience, to  conscience,  and  God;  and  to  appeal  to 
him  for  justification  of  what  is  spoken.  This  kind  of 
discourse  I  did  not  expect ;  nor  am  I  dis- 

TALKATIVE    NOT 

FAITHFUL'S  Qu'L"   posed  to  give  an  SiUswei:  to  such  ques- 
tions :  because  I  count  not  myself  bound 

s  Psalm  1.  23.  Ezek.  xx.  43,  44.  Matt.  v.  8.  John  xiv.  15.    Rom.  x.  0,  10.   Phil.  iii.  17—20. 


THE  REASON  WHY 
FAITHFUL  PUT  TO 
HIM  THAT  QUES- 


THE  PILGRIM'S  PROGRESS.  199 

thereto,  unless  you  take  upon  you  to  be  a  catechiser ; 
and  though  you  should  so  do,  yet  I  may  refuse  to  make 
you  my  judge.  But,  I  pray,  will  you  tell  me  why  you 
ask  me  such  questions  ? 

FAITH.  Because  I  saw  you  forward  to  talk,  and  be- 
cause I  knew  not  that  you  had  aught 
else  but  notion.     Besides,  to  tell  you  all 
the  truth,  I  have  heard  of  you,  that  you 
are  a  man  whose  religion  lies  in  talk,  and  that  your 
conversation  gives  this  your  mouth-profession  the  lie. 
They  say  you  are  a  spot  among  Chris-   FAITHFUL'S  PLAIN 

DEALING      WITH 

tians ;  and  that  religion  fareth  the  worse  TALKATIVE. 
for  your  ungodly  conversation ;  that  some  have  already 
stumbled  at  your  wicked  ways,  and  that  more  are  in 
danger  of  being  destroyed  thereby ;  your  religion  and 
an  ale-house,  and  covetousness,  and  uncleanness,  and 
swearing,  and  lying,  and  vain  company-keeping,  &c. 
will  stand  together.  The  proverb  is  true  of  you  which 
is  said  of  a  harlot,  to  wit,  that  "  She  is  a  shame  to  all 
women ;"  so  are  you  a  shame  to  all  professors.* 

TALK.  Since  you  are  so  ready  to  take  up  reports, 

*  It  is  not  enough  to  state  practical  and  experimental  subjects  in  the 
plainest  and  most  distinguishing  manner :  we  ought  also  to  apply  them  to 
men's  consciences,  by  the  most  solemn  and  particular  interrogations.  In 
public,  indeed,  care  must  be  taken,  not  to  turn  the  thoughts  of  a  congrega- 
tion to  an  individual :  yet  we  should  aim  to  lead  every  one  to  reflect  on  his 
own  case,  and  excite  his  conscience  to  perform  the  office  of  a  faithful  mon- 
itor. But  in  private,  when  we  have  ground  to  suspect  that  men  deceive 
themselves,  such  plain  dealing  is  the  best  evidence  of  disinterested  love. 
It  is  at  present,  alas !  much  disused,  and  deemed  inconsistent  with  polite- 
ness ;  so  that,  in  many  cases,  an  attempt  of  this  kind  would  be  considered 
as  a  direct  outrage  and  insult :  and  perhaps  in  some  circles,  the  language 
of  these  plain  Pilgrims  might  be  exchanged  for  that  which  would  be  less 
offensive,  without  deducting  from  its  energy ;  yet  zeal  for  the  honour  of  the 
gospel,  and  love  to  the  souls  of  men,  are,  no  doubt,  grievously  sacrificed  to 
urbanity  in  this  age  of  courteous  insincerity. 


200  THE  PILGRIM'S  PROGRESS. 


TALKATIVE 
FLINGS  AWAY 

FROM    FAITHFUL. 


and  to  judge  so  rashly  as  you  do,  I  can- 
not but  conclude  you  are  some  peevish 
or  melancholic  man,  not  fit  to  be  discoursed  with :  and 
so,  adieu. 

Then  came  up  Christian,  and  said  to  his  brother,  I 
told  you  how  it  would  happen;  your  words  and  his 
lusts  could  not  agree.  He  had  rather  leave  your  com- 
pany than  reform  his  life ;  but  he  is  gone,  as  I  said : 
A  GOOD  RIDDANCE,  let  loio.  go,  the  loss  is  no  man's  but  his 
own.  He  has  saved  us  the  trouble  of  going  from  him ; 
for  he  continuing  (as  I  suppose  he  will  do)  as  he  is, 
would  have  been  but  a  blot  in  our  company :  besides, 
the  apostle  says,  "From  such  withdraw  thyself."* 

FAITH.  But  I  am  glad  we  had  this  little  discourse 
with  him ;  it  may  happen  that  he  will  think  of  it  again ; 
however,  I  have  dealt  plainly  with  him,  and  so  am 
clear  of  his  blood  if  he  perisheth. 

CHR.  You  did  well  to  talk  so  plainly  to  him  as  you 
did ;  there  is  but  little  of  this  faithful  dealing  with  men 
now-a-days,  and  that  makes  religion  to  stink  so  in  the 

*  This  apostolic  rule  is  of  the  greatest  importance.  While  conscientious 
Christians,  from  a  mistaken  candour,  tolerate  scandalous  professors,  and 
associate  with  them,  they  seem  to  allow  that  they  belong  to  the  same 
family ;  and  the  world  will  charge  their  immoralities  on  the  doctrines  of  the 
gospel,  saying  of  those  who  profess  them,  *  They  are  all  alike,  if  we  could 
find  them  out.'  But  did  all  who  '  adorn  the  doctrine  of  God  our  Saviour,' 
withdraw  from  such  men ;  their  crimes  would  rest  with  themselves,  and  the 
world  would  be  compelled  to  see  the  difference  between  hypocrites  and  real 
Christians.  This  is  also  the  most  effectual  method  of  exciting  self-deceivers 
or  inconsistent  professors  to  self-examination,  and  of  thus  bringing  them  to 
be  ashamed  and  humbled  in  true  repentance:  and,  at  the  same  time,  it 
tends  to  deprive  such  men  of  that  influence,  which  they  often  employ  to 
mislead  and  pervert  hopeful  inquirers  and  unestablished  believers.  Even 
the  best  conducted  discipline  would  have  but  a  partial  effect  in  preventing 
these  evils,  if  not  followed  up  by  this  conduct  of  individuals;  aud,  where 
the  former  cannot  be  obtained,  the  latter  would  produce  happier  consequen- 
ces than  believers  in  general  would  suppose. 


THE  PILGRIM'S  PROGRESS.  201 

nostrils  of  many  as  it  doth :  for  they  are  these  talka- 
tive fools,  whose  religion  is  only  in  word,  and  are  de- 
bauched and  vain  in  their  conversation,  that,  being  so 
much  admitted  into  the  fellowship  of  the  godly,  do 
puzzle  the  world,  blemish  Christianity,  and  grieve  the 
sincere.  I  wish  that  all  men  would  deal  with  such  as 
you  have  done ;  then  should  they  either  be  made  more 
conformable  to  religion,  or  the  company  of  saints 
would  be  too  hot  for  them.  Then  did  Faithful  say — 

How  Talkative  at  first  lifts  up  his  plumes ! 
How  bravely  doth  he  speak  !     How  he  presumes 
To  drive  down  all  before  him  !     But  so  soon 
As  Faithful  talks  of  heart-work,  like  the  moon 
That's  past  the  full,  into  the  wane  he  goes ; 
And  so  will  all  but  he  that  heart-work  knows. 

Thus  they  went  on,  talking  of  what  they  had  seen 
by  the  way,  and  so  made  that  way  easy,  which  would 
otherwise,  no  doubt,  have  been  tedious  to  them :  for 
now  they  went  through  a  wilderness. 

Now,  when  they  were  got  almost  quite  out  of  this 
wilderness,  Faithful  chanced  to  cast  his  eye  back,  and 
espied  one  coming  after  them,  and  he  knew  him.  Oh ! 
said  Faithful  to  his  brother,  who  comes  yonder?  — 
Then  Christian  looked,  and  said,  It  is  my  good  friend 
Evangelist.  Ay,  and  my  good  friend  too,  said  Faith- 
ful, for  it  was  he  that  set  me  in  the  way  to  the  Gate. 
Now  was  Evangelist  come  up  unto  them, 
and  thus  saluted  them, 

EVAN.  Peace  be  with  you,  dearly  beloved ;  and  peace 
be  to  your  helpers. 

CHR.  Welcome,  welcome,  my  good  Evangelist ;  the 
sight  of  thy  countenance  brings  to  my 
remembrance  thy  ancient  kindness  and 
unwearied  labours  for  my  eternal  good. 

2A 


EVANGELIST 
OVERTAKES  THEM. 


THEY  ARE  GLAD 
AT  THE  SIGHT  OF 
HIM. 


HIS     EXHORTA- 
TION   TO    THEM. 


202  THE  PILGRIM'S  PROGRESS. 

And  a  thousand  times  welcome,  said  good  Faithful ; 
thy  company,  O  sweet  Evangelist,  how  desirable  is  it 
to  us  poor  pilgrims ! 

Then  said  Evangelist,  How  hath  it  fared  with  you, 
my  friends,  since  the  time  of  our  last  parting  ?  What 
have  you  met  with,  and  how  have  you  behaved  your- 
selves ? 

Then  Christian  and  Faithful  told  him  of  all  things 
that  had  happened  to  them  in  the  way ;  and  how,  and 
with  what  difficulty,  they  had  arrived  to  that  place. 

Right  glad  am  I,  said  Evangelist,  not  that  you  have 
met  with  trials,  but  that  you  have  been 
victors,  and  for  that  you  have,  notwith- 
standing many  weaknesses,  continued  in  the  way  to  this 
day. 

I  say,  right  glad  am  I  of  this  thing,  and  that  for 
mine  own  sake  and  yours.  I  have  sowed,  and  you  have 
reaped ;  and  the  day  is  coming,  when  "  both  he  that 
soweth  and  they  that  reap  shall  rejoice  together ;"  that 
is,  if  you  hold  out ;  "  for  in  due  time  ye  shall  reap  if 
ye  faint  not."1  The  crown  is  before  you,  and  it  is  an 
incorruptible  one;  "so  run,  that  you  may  obtain  it." 
Some  there  be  that  set  out  for  this  crown,  and  after 
they  have  gone  far  for  it,  another  comes  in  and  takes  it 
from  them ;  "  hold  fast,  therefore,  that  you  have ;  let  no 
man  take  your  crown." u  You  are  not  yet  out  of  the 
gun-shot  of  the  devil:  "you  have  not  resisted  unto 
blood,  striving  against  sin :"  let  the  kingdom  be  al- 
ways before  you,  and  believe  steadfastly  concerning 
the  things  that  are  invisible :  let  nothing  that  is  on  this 
side  the  other  world  get  within  you:  and,  above  all, 
look  well  to  your  own  hearts  and  to  the  lusts  thereof, 

t  John  iv.  36.    Gal.  vi.  9.  u  1  Cor.  ix.  24—27.    Rev.  iii.  11. 


THEY  DO  THANK 
HIM  FOR  HIS  EX- 
HORTATION. 


HE  PREDICTETH 
WHAT  TROUBLES 
MEET 
WITH  IN  VANITY 


THE  PILGRIM'S  PROGRESS.  203 

for  they  are  "  deceitful  above  all  things,  and  desperately 
wicked."  Set  your  faces  like  a  flint;  you  have  all 
power  in  heaven  and  earth  on  your  side.* 

Then  Christian  thanked  him  for  his  exhortation  ;  but 
told  him  withal,  that  they  would  have  him 
speak  further  to  them  for  their  help  the 
rest  of  the  way;  and  the  rather,  for  that  they  well 
knew  that  he  was  a  prophet,  and  could  tell  them  of 
things  that  might  happen  unto  them,  and  also  how 
they  might  resist  and  overcome  them.  To  which  re- 
quest Faithful  also  consented.  So  Evangelist  began 
as  followeth. 

EVAN.  My  sons,  you  have  heard  in  the  words  of  the 
truth    of   the  gospel,    "  that  you  must 
through  many  tribulations  enter  into  the   THEAYTSHALL 

,  WI 

kingdom  of  heaven."  And  again,  that  R 
"  in  every  city  bonds  and  afflictions  abide 
you  ;"  and  therefore  you  cannot  expect  that  you  should 
go  long  on  your  pilgrimage  without  them,  in  some  sort 
or  other.  You  have  found  something  of  the  truth  of 
these  testimonies  upon  you  already,  and  more  will  im- 
mediately follow  :  for  now,  as  you  see,  you  are  almost 
out  of  this  wilderness,  and  therefore  you  will  soon 


*  The  author,  intending  in  the  next  place  to  represent  his  Pilgrims  as 
exposed  to  severe  persecution,  and  to  exhibit  in  one  view  what  Christians 
should  expect,  and  may  be  exposed  to,  from  the  enmity  of  the  world,  very 
judiciously  introduces  that  interesting  scene  by  Evangelist's  meeting  them, 
with  suitable  cautions,  exhortations,  and  encouragements.  The  minister, 
by  whose  faithful  labours  a  man  is  first  directed  into  the  way  of  salvation, 
commonly  retains  great  influence,  and  is  considered  with  special  affection, 
even  when  various  circumstances  have  placed  him  at  a  distance  under  some 
other  pastor.  The  conversation  therefore,  of  such  a  beloved  friend  tends  to 
recall  to  the  minds  of  believers  their  former  fears,  trials,  and  deliverances, 
which  animates  them  to  encounter  further  difficulties,  and  opens  the  way 
for  seasonable  counsels  and  admonitions. 


STEADFA8TNESS 


204 


THE  PILGRIM'S  PROGRESS. 


come  into  a  town  that  you  will  by  and  by  see  before 
you :  and  in  that  town  you  will  be  hardly  beset  with 
enemies,  who  will  strain  hard  but  they  will  kill  you: 
and  be  you  sure  that  one  or  both  of  you  must  seal  the 
testimony,  which  you  hold,  with  blood ;  but  "  be  you 
faithful  unto  death,  and  the  King  will  give  you  a  crown 
HE  WHOBE  LOT  IT  of  life."  He  that  shall  die  there,  although 
ruFLFLER^T  IfcwMJ  his  death  will  be  unnatural,  and  his  pain, 

HA.VETHE  BETTER 

OF  HIS  BROTHER.  pernaps,  great,  will  yet  have  the  better 
of  his  fellow,  not  only  because  he  will  be  arrived  at  the 
Celestial  City  soonest,  but  because  he  will  escape  many 
miseries  that  the  other  will  meet  with  in  the  rest  of 
his  journey.  But  when  you  are  come  to  the  town,  and 
shall  find  fulfilled  what  I  have  here  related,  then  remem- 
ber your  friend,  and  quit  yourselves  like  men;  and 
commit  the  keeping  of  your  souls  to  your  God  in  well- 
doing, as  unto  a  faithful  Creator."* 

f~  Then  I  saw  in  my  dream,  that  when  they  were  got 
out  of  the  wilderness,  they  presently  saw  a  town  before 
them,  and  the  name  of  that  town  is  Vanity;  and  at  the 
town  there  is  a  fair  kept,  called  Vanity  Fair.  It  is  kept 
all  the  year  long  :  it  beareth  the  name  of  Vanity  Fair, 

*  The  able  and  faithful  minister  can  foretell  many  things,  from  his  know- 
ledge of  the  Scriptures,  and  enlarged  experience  and  observation,  of  which 
his  people  are  not  aware.  He  knows  beforehand,  that  .'through  much 
tribulation  they  must  enter  into  the  kingdom  of  God ;'  and  the  circumstan- 
ces of  the  times  aid  him  in  discerning  what  trials  and  difficulties  more 
especially  await  them.  A  retired  life  shelters  a  believer  from  the  enmity 
of  the  world :  and  timid  men  are  often  tempted  on  this  account  to  abide  in 
the  wilderness ;  to  choose  obscurity  and  solitude  for  the  sake  of  quiet  and 
safety,  to  the  neglect  of  those  active  services  for  which  they  are  qualified. 
But  when  Christians  are  called  forth  to  more  public  situations,  they  need 
peculiar  cautions  and  instructions:  for  inexperience  renders  men  inattentive 
to  the  words  of  Scripture ;  and  they  often  do  not  at  all  expect,  or  prepare 
for,  the  trials  which  are  inseparable  from  those  scenes,  on  which  they  are 
perhaps  even  impatient  to  enter. 


THE    ANTIQUITY 
OF   THIS   FAIR. 


THE  PILGRIM'S  PROGRESS.  205 

because  the  town  where  it  is  kept  is  lighter  than  vanity, 
and  also  because  all  that  is  there  sold,  or  that  cometh 
thither,  is  vanity.  As  is  the  saying  of  the  wise,  "  All 
that  cometh  is  vanity." v 

This  fair  is  no  new-erected  business, 
but  a  thing  of  ancient  standing :  I  will 
show  you  the  original  of  it. 

Almost  five  thousand  years  ago,  there  were  pilgrims 
walking  to  the  Celestial  City,  as  these  two  honest 
persons  are ;  and  Beelzebub,  Apollyon,  and  Legion, 
with  their  companions,  perceiving  by  the  path  that  the 
pilgrims  made,  that  their  way  to  the  city  lay  through 
this  town  of  Vanity,  they  contrived  here  to  set  up  a 
fair;  a  fair  wherein  should  be  sold  all  sorts  of  vanity ; 
and  that  it  should  last  all  the  year  long.  Therefore,  at 
this  fair  are  all  such  merchandise  sold,  as 
houses,  lands,  trades,  places,  honours,  pre- 
ferments, titles,  countries,  kingdoms,  lusts,  pleasures ; 
and  delights  of  all  sorts,  as  harlots,  bawds,  wives,  hus- 
bands, children,  masters,  servants,  lives,  blood,  bodies, 
souls,  silver,  gold,  pearls,  precious  stones,  and  what 
not. 

And,  moreover,  at  this  fair  there  are  at  all  times  to 
be  seen  jugglings,  cheats,  games,  plays,  fools,  apes, 
knaves,  and  rogues,  and  that  of  every  kind. 

Here  are  to  be  seen  too,  and  that  for  nothing,  thefts, 
murders,  adulteries,  false-swearers,  and  that  of  a  blood- 
red  colour. 

And,  as  in  other  fairs  of  less  moment,  there  are  sev- 
eral rows  and  streets  under  their  proper  names,  where 
such  and  such  wares  are  vended ;  so  here,  likewise,  you 
have  the  proper  places,  rows,  streets,  (viz.  countries  and 

v  Ecclea.  i.  2,  14.  ii.  11,  17.  xi.  8.    Isa.  xl.  17. 


THEMERCHANDISE 
OF   THIS   FAIR. 


THE    STREETS    OF 
THE   FAIR. 


206  THE  PILGRIM'S  PROGRESS. 

kingdoms,)  where  the  wares  of  this  fair  are  soonest  to 
be  found.  Here  is  the  Britain-row,  the 
French-row,  the  Italian-row,  the  Spanish- 
row,  the  German-row,  where  several  sorts  of  vanities 
are  to  be  sold.  But,  as  in  other  fairs,  some,  one  com- 
modity is  the  chief  of  all  the  fair,  sq^he^ware  of  Rome 
and  her  merchandise  is  greatly  promotejl_in  this  fair : 
only  our  English  nation,  with  some  others,  have  taken 
a  dislike  thereat.* 

*  Our  author  evidently  designed  to  exhibit  in  his  allegory  the  grand  out- 
lines of  the  difficulties,  temptations,  and  sufferings,  to  which  believers  are 
exposed  in  this  evil  world ;  which,  in  a  work  of  this  nature,  must  be  related 
as  if  they  came  upon  them  one  after  another  in  regular  succession  ;  though 
in  actual  experience  several  may  meet  together,  many  may  molest  the 
same  person  again  and  again,  and  some  harrass  him  in  every  stage  of  his 
journey.  We  should,  therefore,  singly  consider  the  instruction  conveyed 
by  every  allegorical  incident,  without  measuring  our  experience,  or  calcu- 
lating our  progress,  by  comparing  them  with  circumstances,  which  might 
be  reversed  or  altered  with  almost  endless  varietyf"  In  general,  Vanity  Fair 
represents  the  wretched  state  of  things,  in  those  populous  places  especially 
where  true  religion  is  neglected  and  persecuted,  and  indeed  of  *  the  whole 
world  lying  in  wickedness,'  as  distinguished  from  the  church  of  redeemed 
sinners.  This  continues  the  same  (in  respect  of  the  general  principles, 
conduct,  and  pursuits  of  mankind,)  through  all  ages  and  nations :  but  Chris- 
tians are  called  to  mix  more  with  it,  at  some  times  than  at  others ;  and 
Satan,  the  god  and  prince  of  it,  is  permitted  to  excite  fierce  persecution  in 
some  places,  and  on  some  occasions,  while  at  other  times  he  is  restrained. 
Many,  therefore,  seem  to  spend  all  their  days  in  the  midst  of  Vanity  Fair, 
and  of  continual  insults  or  injuries ;  while  others  are  only  sometimes  thus 
exposed,  and  pass  most  of  their  lives  unmolested :  and  a  few  are  favoured 
with  so  obscure  a  situation,  and  such  peaceable  times,  that  they  are  very 
little  acquainted  with  these  trials.  Mr.  Bunyan,  living  in  the  country,  had 
frequent  opportunities  of  witnessing  those  Fairs,  which  are  held  first  in  one 
town  and  then  in  another ;  and  of  observing  the  pernicious  effects  produced 
on  the  principles,  morals,  health,  and  circumstances  of  young  persons  espe- 
cially, by  thus  drawing  together  a  multitude,  from  motives  of  interest,  dis- 
sipation and  excess.  He  must  also,  doubtless,  have  found  them  to  be  a  very 
dangerous  snare  to  serious  or  hopeful  persons :  so  that  his  delineation  of  this 
case  under  allusions  taken  from  this  scene,  will  be  more  interesting  and 
affecting  to  those  who  have  been  spectators  of  it,  than  to  such  as  have 


THE  PILGRIM'S  PROGRESS.  207 

Now,  as  I  said,  the  way  to  the  Celestial  City  lies  just 
through  this  town  where  this  lusty  fair  is  kept ;  and  he 
that  will  go  to  the  city,  and  yet  not  go  through  this 
town,  must  needs  go  out  of  the  world.  The  Prince  of 


moved  in  higher  circles,  or  dwelt  chiefly  in  populous  cities. — Worldly  men 
covet,  pursue,  grasp  at,  and  contend  for  the  things  of  time  and  sense,  with 
eagerness  and  violence,  so  that  their  whole  conduct  aptly  resembles  the 
bustle,  selfishness,  artifice,  dissipation,  riot,  and  tumult  of  a  large  crowded 
Fair.  The  profits,  pleasures,  honours,  possessions,  and  distinctions  of  the 
world,  are  as  transient  and  frivolous  as  the  events  of  the  fair-day;  with 
which  the  children  are  delighted,  but  which  every  man  of  sense  contemns. 
Solomon,  after  a  complete  experiment,  pronounced  the  whole  to  be  *  vanity 
of  vanities :'  the  veriest  vanity  imaginable,  a  complex  vanity,  an  accumu- 
lation of  ciphers,  a  lottery  consisting  entirely  of  blanks ;  every  earthly  ob- 
ject being  unsuitable  to  the  wants  of  the  rational  soul,  unsubstantial,  unsat- 
isfactory, and  perishing. — Yet  this  traffic  of  vanities  is  kept  up  all  the  year: 
because  the  carnal  mind  always  hankers  after  one  worldly  trifle  or  other, 
and  longs  « for  change  of  follies  and  relays  of  joy ;'  while  objects  suited  to 
its  feverish  thirst  are  always  at  hand  to  allure  it,  deriving  their  efficacy 
from  continually  pressing,  as  it  were,  on  the  senses. — When  our  first  parents 
were  fatally  prevailed  on  to  join  Satan's  apostasy,  they  *  forsook  the  fountain 
of  living  waters,  to  hew  out  to  themselves  broken  cisterns ;'  and  the  idol- 
atry of  seeking  happiness  from  the  creature  instead  of  the  Creator,  has  been 
universal  among  all  their  posterity.  Since  the  promise  of  a  Saviour  opened 
to  fallen  men  a  door  of  hope,  the  tempter  has  continually  tried  to  allure 
them  by  outward  objects,  or  induce  them  by  the  dread  of  pain  and  suffering 
to  *  neglect  so  great  salvation.'  Thus  the  prince  of  the  devils  sets  up  this 
Fair ;  and  by  teaching  men  to  abuse  the  good  creatures  of  God  to  vile  pur- 
poses, or  to  expect  from  them  such  satisfaction  as  they  were  never  meant  to 
afford,  he  has  used  them  as  baits  to  the  ambition,  avarice,  levity,  and  sen- 
suality of  the  carnal  mind.  No  crime  has  ever  been  committed  on  earth, 
or  conceived  in  the  heart  of  man,  which  did  not  arise  from  this  universal 
apostasy  and  idolatry ;  from  the  excess,  to  which  the  insufficiency  of  the 
object  to  answer  the  proposed  end,  gives  rise ;  and  from  the  vile  passions 
which  the  jarring  interests  or  inclinations  of  numberless  competitors  for 
honour,  power,  wealth,  and  pleasure,  cannot  fail  to  excite.  As  the  streams 
of  impiety  and  vice,  which  flow  from  this  source,  are  varied,  according  to 
men's  constitutions,  educations,  habits  and  situations ;  so  different  worldly 
pursuits  predominate  in  divers  nations,  or  stages  of  civilization.  Hence  the 
manifold  variations  in  the  human  character,  which  equal  the  diversity  of 
their  complexions,  shape  or  capacities,  though  they  be  all  of  one  nature. 


208  THE  PILGRIM'S  PROGRESS. 


CHRIST 
THROUGH 
FAIR. 


Princes  himself,  when  here,  went  through 
this  town  to  his  own  country,  and  that 
upon  a  fair-day  too :  yea,  and,  as  I  think,  it  was  Beel- 
zebub, the  chief  lord  of  this  fair,  that  invited  him  to 
buy  of  his  vanities ;  yea,  would  have  made  him  lord  of 
the  fair,  would  he  but  have  done  him  reverence  as  he 
went  through  the  town :  yea,  because  he  was  such  a 
person  of  honour,  Beelzebub  had  him  from  street  to 
street,  and  showed  him  all  the  kingdoms  of  the  world 
in  a  little  time,  that  he  might,  if  possible,  allure  that 
blessed  One  to  cheapen  and  buy  some  of  his  vanities : 
BOUGHT  but  he  had  r\o  mind  to  the  merchandise, 
and  therefore  left  the  town,  without  lay- 
ing out  so  much  as  one  farthing  upon  these  vanities.w 
This  fair,  therefore,  is  an  ancient  thing,  of  long  stand- 
ing, and  a  very  great  fair.* 

Now,  these  pilgrims,  as  I  said,  must  needs  go  through 
this  fair.  Well,  so  they  did ;  but  behold, 
even  as  they  entered  into  the  fair,  all  the 


NOTHING     IN     THIS 
FAIR. 


THE      PILGRIMS 
ENTER      THE     FAIR. 


w  Matt.  iv.  8,  9.  Luke  iv.  5—7. 

To  this  an  allusion  is  made  by  « the  rows'  in  this  Fair.  The  merchandise 
of  Rome,  which  suited  a  rude  and  ignorant  age,  has  now  given  place  to  the 
more  plausible  wares  of  sceptical  philosophers  which  are  more  agreeable  to 
the  pride  of  learning  and  human  reasoning.  Even  things  lawful  in  them- 
selves, when  sought,  or  possessed  in  a  manner  which  is  not  consistent  with 
"  seeking  first  the  kingdom  of  God,  and  his  righteousness,"  become  allure- 
ments of  Satan  to  draw  sinners  into  his  fatal  snare. 

*  Christianity  does  not  allow  men  to  '  bury  their  talent  in  the  earth,'  or  to 
put  *  their  light  under  a  bushel:'  they  should  not  'go  out  of  the  world,'  or 
retire  into  cloisters  and  deserts :  and  therefore,  they  must  all  go  through 
this  Fair.  Thus  our  Lord  and  Saviour  endured  all  the  temptations  and  suf- 
ferings of  this  evil  world,  without  being  at  all  impeded  or  entangled  by 
them,  or  stepping  in  the  least  aside  to  avoid  them.  The  age  in  which  he 
lived  peculiarly  abounded  in  all  possible  allurements;  and  he  was  exposed 
to  such  enmity,  contempt,  and  sufferings,  as  could  never  be  exceeded  or 
equalled.  But  '  he  went  about  doing  good  ;'  and  his  whole  conduct,  as  well 
as  his  indignant  repulse  of  the  tempter's  insolent  offer,  hath  emphatically 


THE  PILGRIM'S  PROGRESS.  209 


THE  FAIR  IN  A  HT7B- 


THE   FIRST   CAUSE 
OF   THE    HUBBUB. 


THE  SECOND  CAUSE 
OF  THE  HUBBUB. 


people  in  the  fair  were  moved ;  and  the 

town  itself,  as  it  were,  in  a  hubbub  about  BUB  ABOUT  THEM- 

them,  and  that  for  several  reasons :  for, 

First,  The  Pilgrims  were  clothed  with  such  kind  of 
raiment,  as  was  diverse  from  the  raiment 
of  any  that  traded  in  that  fair.  The 
people,  therefore,  of  the  fair  made  a  great  gazing  upon 
them :  some  said  they  were  fools ; x  some,  they  were 
bedlams ;  and  some,  they  were  outlandish  men. 

Secondly,  And  as  they  wondered  at  their  apparel,  so 
they  did  likewise  at  their  speech ;  for  few 
could  understand  what  they  said.     They 

naturally  Spoke  t.hftja.ngna.crfi  of  Can  nan  ;   but  thejJJiat 

kept  the  fair  were  the  T™^1  nf  thi«  world ;  so  that  from 
one  end  of  the  fair  to  the  other,  they  seemed  barbarians 
each  to  the  other. 

Thirdly,  But  that  which  did  not  a  little  amuse  the 
merchandisers  was,  that  these  pilgrims 
set  very  light  by  all  their  wares;  they 
cared  not  so  much  as  to  look  upon  them :  and  if  they 
called  upon  them  to  buy,  they  would  put  their  fingers 
in  their  ears,  and  cry,  "Turn  away  mine  eyes  from 
beholding  vanity  ;"y  and  look  upwards,  signifying  that 
their  trade  and  traffic  was  in  heaven.* 

x  1  Cor.  iv.  9,  10.  y  Psalm  cxix.  37. 

shown  his  judgment  of  all  earthly  things,  and  exhibited  to  us  'an  example 
that  we  should  follow  his  steps.' 

Here  are  inserted  the  following  lines : — 

'  Behold  Vanity  Fair !  The  Pilgrims  there 

Are  chained,  and  stoned  beside : 
Even  so  it  was  our  Lord  past  here, 
And  on  Mount  Calvary  died.' 

*  The  presence  of  real  Christians  in  those  places,  where  a  large  concourse 
of  worldly  men  are  collected  for  sinful  purposes,  must  produce  a  disturbance 
and  effervescence ;  and  the  smaller  the  number  is  of  those  who  by  their 

2B 


THIRD   CAUSE    OF 
THE   HUBBUB. 


FOURTH   CAUSE 
OF  THE  HUBBUB. 


THEY  ARE 
MOCKED. 


210  THE  PILGRIM'S   PROGRESS. 

One  chanced,  mockingly,  beholding  the  carriage  of 
the  men,  to  say  unto  them,  What  will  ye 
buy?  But  they,  looking  gravely  upon 
him,  said,  We  buy  the  truth.2  At  that,  there  was  an 
occasion  taken  to  despise  the  men  the  more,  some 
mocking,  some  taunting,  some  speaking  re- 
proachfully, and  some  calling  upon  others 
to  smite  them.  At  last,  things  came  to  a  hubbub  and 
great  stir  in  the  fair,  insomuch  that  all  order  was  con- 
founded. Now  was  word  presently  brought  to  the  great 
one  of  the  fair,  who  quickly  came  down,  and  deputed 
some  of  his  most  trusty  friends  to  take  those  men  into 
examination,  about  whom  the  fair  was  almost  over- 

z  Prov.  xxiii.  23. 

actions,  words,  or  silence,  protest  against  vice  and  impiety,  the  fiercer  the 
opposition  that  will  be  excited.  A  pious  clergyman  on  board  a  vessel,  where 
he  was  a  single  exception  to  the  general  ungodliness  that  prevailed,  gave 
great  offence  by  constantly  but  silently  withdrawing,  when  oaths  or  un- 
seemly discourse  made  his  situation  uneasy ;  and  he  was  called  to  account 
for  so  assuming  a  singularity  ! — Consistent  believers,  appearing  in  character 
among  worldly  people,  and  not  disguising  their  sentiments,  always  excite 
this  opposition  ;  but  more  accommodating  professors  escape  it.  An  avowed 
dependence  on  the  righteousness  and  atonement  of  Christ  for  acceptance, 
gives  vast  offence  to  those  who  rely  on  their  own  good  works  for  justifica- 
tion :  and  conformity  to  the  example,  and  obedience  to  the  commandments 
of  the  Redeemer,  are  deemed  precise  and  uncouth  in  the  judgment  of  those 
who  *  walk  according  to  the  course  of  this  world ;'  and  they  deem  the 
Christian  insane  or  outlandish  for  his  peculiarities.  His  discourse,  seasoned 
with  piety,  humility,  and  spirituality,  so  differs  from  the  '  filthy  conversation 
of  the  wicked,'  and  the  polite  dissimulation  of  the  courtly,  that  they  can  have 
no  intercourse  with  him,  or  he  with  them :  and  when  he  speaks  of  the  love 
of  Christ,  and  the  satisfaction  of  communion  with  Him,  while  they  « blas- 
pheme the  worthy  name  by  which  he  is  called ;'  they  must  seem  barbarians 
each  to  the  other.  But  above  all,  the  believer's  contempt  of  worldly  things, 
when  they  interfere  with  the  will  and  glory  of  God,  forms  such  a  testimony 
against  all  the  pursuits  and  conduct  of  carnal  men,  as  must  excite  their 
greatest  astonishment  and  indignation ;  while  he  shuns  with  dread  and  ab- 
horrence, as  incompatible  with  salvation,  those  very  things  to  which  they 
wholly  addict  themselves  without  the  least  remorse. 


THE  PILGRIM'S  PROGRESS.  211 


THEY     ARE    EX- 
AMINED. 


THEY  TELL  WHO 
THEY  ARE,  AND 
WHENCE  THEY 


turned.  So  the  men  were  brought  to  ex- 
amination ;  and  they  that  sat  upon  them 
asked  them  whence  they  came,  whither  they  went,  and 
what  they  did  there  in  such  an  unusual  garb  ?  The 
men  told  them,  that  they  were  pilgrims  and  strangers 
in  the  world,  and  that  they  were  going  to 
their  own  country,  which  was  the  hea- 
venly  Jerusalem  ;a  and  that  they  had  given  no  occa- 
sion to  the  men  of  the  town,  nor  yet  to  the  merchan- 
disers, thus  to  abuse  them,  and  to  let  them  in  their 
journey,  except  it  was  for  that,  when  one  asked  them 
what  they  would  buy,  they  said  they  would  buy  the 
truth.  But  they  that  were  appointed  to  examine  them 
did  not  believe  them  to  be  any  other 
than  bedlams  and  mad,  or  else  such  as 
came  to  put  all  things  into  a  confusion  in  the  fair. 
Therefore  they  took  them,  and  beat  them,  and  be- 
smeared them  with  dirt,  and  then  put 
them  into  the  cage,  that  they  might  be 
made  a  spectacle  to  all  the  men  of  the  fair.*1  There, 

a  Heb.  xi.  13—16. 

*  When  the  scoffs  of  those,  '  who  think  it  strange  that  Christians  will 
not  run  with  them  to  the  same  excess  of  riot,'  extort  from  them  a  full  and 
explicit  declaration  of  their  principles,  it  may  be  expected  that  the  re- 
proaches and  insults  of  their  despisers  will  be  increased ;  and  then  all  the 
mischief  and  confusion  which  follow  will  be  laid  to  their  charge — '  There 
were  no  such  disputes  about  religion  before  they  came ;'  •  These  men  who 
turn  the  world  upside  down  are  come  hither  also;'  'they  exceedingly 
trouble  the  city,'  town  or  village  by  their  uncharitable  discourse  and  ex- 
ample ! — Thus  Satan  takes  occasion  to  excite  persecution,  when  he  fears 
lest  the  servants  of  God  should  successfully  disseminate  their  principles : 
and  persecuting  princes  and  magistrates,  his  *  most  trusty  friends,'  are  de- 
puted by  him  to  molest  and  punish  their  peaceable  subjects,  for  conscien- 
tiously refusing  conformity  to  the  world,  or  for  dissenting  from  doctrines 
and  modes  of  worship  which  they  deem  unscriptural.  Thus  the  most  valu- 
able members  of  the  community  are  banished,  imprisoned,  or  murdered ; 


THEY  ARE  NOT 
BELIEVED. 


THEY   ARE  PUT 
IN  THE  CAGE. 


THEIR  BEHAVIOUR 
IN    THE    CAGE. 


212  THE  PILGRIM'S  PROGRESS. 

therefore,  they  lay  for  some  time,  and  were  made  the 
objects  of  any  man's  sport,  or  malice,  or  revenge ;  the 
great  one  of  the  fair  laughing  still  at  all  that  befell 
them.  But,  the  men  being  patient,  and 
not  rendering  railing  for  railing,  but  con- 
trariwise blessing,  and  giving  good  words  for  bad,  and 
kindness  for  injuries  done,  some  men  in  the  fair,  that 
were  more  observing  and  less  prejudiced  than  the  rest, 
began  to  check  and  blame  the  baser  sort  for  their  con- 
tinual abuses  done  by  them  to  the  men.  They,  there- 
fore, in  angry  manner,  let  fly  at  them  again,  counting 
them  as  bad  as  the  men  in  the  cage,  and  telling  them 
that  they  seemed  confederates,  and  should  be  made 
partakers  of  their  misfortunes.  The  others  replied, 
that,  for  aught  they  could  see,  the  men  were  quiet  and 
sober,  and  intended  nobody  any  harm ;  and  that  there 
were  many  that  traded  in  their  fair  that  were  more 
worthy  to  be  put  into  the  cage,  yea,  and  pillory  too, 
than  were  the  men  that  they  had  abused.  Thus,  after 
divers  words  had  passed  on  both  sides,  (the  men  be- 
having themselves  all  the  while  very  wisely  and  soberly 
before  them,)  they  fell  to  some  blows  among  them- 
selves, and  did  harm  one  to  another.  Then  were  these 


multitudes  are  tempted  to  hypocrisy;  encouragement  is  given  to  time- 
servers  to  seek  secular  advantages  by  acting  contrary  to  their  consciences ; 
the  principles  of  sincerity  and  integrity  are  generally  weakened  or  de- 
stroyed by  multiplied  prevarications  and  false  professions;  and  numerous 
instruments  of  cruelty  and  oppression  are  involved  in  this  complication  of 
atrocious  crimes. — Our  author  doubtless  drew  many  of  his  portraits,  in  the 
subsequent  historical  picture,  from  originals  then  sufficiently  known ;  and 
if  any  think  that  he  has  heightened  his  colourings,  it  may  furnish  them 
with  a  subject  for  gratitude,  and  a  reason  for  content  and  peaceable  submis- 
sion to  our  rulers.  In  Fox's  Martyrs  we  meet  with  authenticated  facts,  that 
fully  equal  this  allegorical  representation  :  nay,  « The  Acts  of  the  Apostles' 
give  us  the  very  same  view  of  the  subject. 


THE  PILGRIM'S   PROGRESS.  213 

two  poor  men  brought  before  their  examiners  again, 
and  were  charged  as  being  guilty  of  the 

5   °      » 


AIR   WON   OVER 


THEY  ARE 
THE  AUTHORS   OF 

late  hubbub  that  had  been  in  the  fair.  ™  »IST^B- 
So  they  beat  them  pitifully,  and  hanged  irons  upon 
them,  and  led  them  in  chains  up  and  THEY  ARE  LED 

,  ,!/••/•  1  1      ,  DP   AND   D°WN   THE 

down  the  fair,  tor  an  example  and  terror  FAIR  IN  CHAINS, 

FOR    A   TERROR    TO 

to  others,  lest  any  should  speak  in  their  OTHERS- 
behalf,  or  join  themselves  unto  them.  But  Christian 
and  Faithful  behaved  themselves  yet  more  wisely,  and 
received  the  ignominy  and  shame  that  was  cast  upon 
them  with  so  much  meekness  and  patience,  that  it  won 
to  their  side  (though  but  few  in  compa- 
rison of  the  rest)  several  of  the  men  in  T0  THEM 
the  fair.  This  put  the  other  party  yet  into  a  greater 
rage,  insomuch  that  they  concluded  the  death  of  these 
two  men.  Wherefore  they  threatened,  that  neither 

cage  nor  irons  should  serve  their  turn,     THEIR  ADVERSA- 
RIES RESOLVE  TO 

but  that  they  should  die  for  the  abuse   KILL  THEM- 
they  had  done,  and  for  deluding  the  men  of  the  fair.* 

*  The  contempt,  injustice,  and  cruelty,  with  which  persecutors  treat  the 
harmless  disciples  of  Christ,  gives  them  an  occasion  of  discovering  that 
amiable  conduct  and  spirit  which  accord  to  the  precepts  of  Scripture,  and 
the  example  of  persecuted  prophets  and  apostles;  and  this  often  produces 
the  most  happy  effects  on  those  who  are  less  prejudiced,  which  still  more 
exasperates  determined  opposers ;  yet  it  frequently  procures  a  short  respite 
for  the  persecuted,  while  worldly  people  quarrel  about  them  among  them- 
selves. And  even  if  greater  severity  be  at  length  determined  on,  perse- 
vering prudence,  meekness,  and  patience,  amidst  all  the  rage  of  their  ene- 
mies, will  bear  testimony  for  them  in  the  consciences  of  numbers ;  their 
religion  will  appear  beautiful,  in  proportion  as  their  persecutors  expose  their 
own  odious  deformity.  God  will  be  with  them  to  comfort  and  deliver  them ; 
he  will  be  honoured  by  their  profession  and  behaviour,  and  many  will  de- 
rive the  most  important  advantage,  from  their  patient  sufferings  and  cheer- 
ful fortitude  in  adhering  to  the  truths  of  the  gospel.  But  when  believers 
are  put  off  their  guard  by  ill  usage ;  when  their  zeal  is  rash,  contentious, 
boasting,  or  disproportionate ;  when  they  are  provoked  to  render  '  railing 
for  railing,'  or  to  act  contrary  to  the  plain  precepts  of  Scripture:  they 


214  THE  PILGRIM'S  PROGRESS. 

Then  were  they  remanded  to  the  cage  again,  until 
THEY  ARE  AGAIN   further  order  should  be  taken  with  them. 

PUT         INTO          THE        ~  1  .  _ 

CAGE,  AND  AFTER-  feo  they  put  them  in,  ana  made  their  feet 

WARDS      BR00GHT  *      A 

fast  in  the  stocks. 

Here,  also,  they  called  again  to  mind  what  they  had 
heard  from  their  faithful  friend  Evangelist,  and  were 
the  more  confirmed  in  their  way  and  sufferings  by  what 
he  told  them  would  happen  to  them.  They  also  now 
comforted  each  other,  that  whose  lot  it  was  to  suffer, 
even  he  should  have  the  best  of  it ;  therefore  each  man 
secretly  wished  that  he  might  have  that  preferment : 
but  committing  themselves  to  the  all-wise  disposal  of 
Him  that  ruleth  all  things,  with  much  content  they 
abode  in  the  condition  in  which  they  were,  until  they 
should  be  otherwise  disposed  of. 

Then  a  convenient  time  being  appointed,  they 
brought  them  forth  to  their  trial,  in  order  to  their  con- 
demnation. When  the  time  was  come,  they  were 
brought  before  their  enemies  and  arraigned.  The 
judged— ftmne-was  Lord  Hate- good :  their  indictment 
was  one  and  the  same  in  substance,  though  somewhat 
varying  in  form ;  the  contents  whereof  were  these : 

"  That  they  were  enemies  to,  and  disturbers  of,  the 
THEIR  INDICTMENT,  trade  i  that  they  had  made  commotions 
and  divisions  in  the  town,  and  had  won  a  party  to  their 
own  most  dangerous  opinions,  in  contempt  of  the  law 
of  their  prince." 

FAITHFUL  AN-       Then  Faithful  began  to  answer,  that 

SWERS      FOR      HIM-       ill!  1    •  1C  *  .,1 

SELF.  he  had  only   set   himself    against   that 

which  had  set  itself  against  Him  that  is  higher  than 

bring  guilt  on  their  consciences,  stumble  their  brethren,  harden  the  hearts 
and  open  the  mouths  of  opposers,  dishonour  God  and  the  gospel,  and  gratify 
the  great  enemy  of  souls;  who  malignantly  rejoices  in  their  misconduct, 
but  is  tortured  when  they  endure  sufferings  in  a  proper  manner. 


THE  PILGRIM'S   PROGRESS.  215 

the  highest.  And,  said  he,  as  for  disturbance,  I  make 
none,  being  myself  a  man  of  peace  :  the  parties  that 
were  won  to  us,  were  won  by  beholding  our  truth  and 
innocence,  and  they  are  only  turned  from  the  worse  to 
the  better.  And  as  to  the  king  you  talk  of,  since  he  is 
Beelzebub,  the  enemy  of  our  Lord,  I  defy  him  and  all 
his  angels.* 

Then  proclamation  was  made,  that  they  that  had 
aught  to  say  for  their  lord  the  king,  against  the  pri- 
soner at  the  bar,  should  forthwith  appear,  and  give  in 
their  evidence.  So  there  r.am_p  J 


wit,  Envy,  Superstition,  and  Pickthank.  They  were 
then  asked,  if  they  knew  the  prisoner  at  the  bar,  and 
what  they  had  to  say  for  their  lord  the  king  against 
him.t 

*  The  description  of  the  process,  instituted  against  the  Pilgrims,  is  given 
in  language  taken  from  the  legal  forms  used  in  our  courts  of  justice,  which 
in  Mr.  Bunyan's  days  were  shamefully  perverted  to  subserve  the  most  ini- 
quitous oppressions.  The  allegorical  narrative  is  framed  in  such  a  manner, 
as  emphatically  to  expose  the  secret  reasons,  which  influence  men  to  perse- 
cute their  inoffensive  neighbours  ;  and  the  very  names  employed  declare  the 
several  corrupt  principles  of  the  heart,  from  whence  this  atrocious  conduct 
results.  Enmity  against  God,  and  his  holy  character,  law,  worship,  truth, 
and  servants,  is  the  principal  source  of  persecution  —  the  judge  in  Faithful's 
trial.  The  interference  of  spiritual  religion  with  men's  covetous,  ambi- 
tious, and  sensual  pursuits  ;  and  the  interruption  it  gives  to  their  false  peace, 
and  unanimity  in  ungodliness  or  hypocrisy,  which  it  tends  to  expose  and  un- 
dermine, form  the  grounds  of  the  indictment  :  that  is,  when  the  persecuted 
can  truly  answer,  that  they  '  only  set  themselves  against  that  which  sets 
itself  against  Him,  who  is  higher  than  the  highest  ;'  and  when  they  do  not 
suffer  '  as  evil  doers,  busy  bodies  in  other  men's  matters,'  ambitious  com- 
petitors for  secular  advantages,  or  contentious  disputants  about  political 
questions. 

f  The  names  of  these  witnesses  declare  the  character  of  the  most  active 
instruments  of  persecution.  Even  Pilate  could  perceive  that  the  Jewish 
Scribes  and  Priests  were  actuated  by  envy,  in  delivering  up  Jesus  to  him. 
His  instructions  discredited  theirs,  and  diminished  their  reputation  and  in- 
fluence; he  was  more  followed  than  they:  and  in  proportion  as  he  was 
deemed  a  teacher  sent  from  God,  they  were  disregarded  as  blind  guides. 


216  THE  PILGRIM'S  PROGRESS. 

Then  stood  forth  Envy,  and  said  to  this  effect :  My 
Envy  BEGINS,  lord,  I  have  known  this  man  a  long  time, 
and  will  attest  upon  my  oath  before  this  honourable 
bench,  that  he  is — 

JUDGE.  Hold,  give  him  his  oath. 

So  they  sware  him.  Then  he  said,  My  lord,  this 
man,  notwithstanding  his  plausible  name,  is  one  of  the 
vilest  men  in  our  country ;  he  neither  regardeth  prince 
nor  people,  law  nor  custom,  but  doth  all  that  he  can  to 
possess  all  men  with  certain  of  his  disloyal  notions, 
which  he  in  the  general  calls  "  principles  of  faith  and 
holiness."*  And,  in  particular,  I  heard  him  once  my- 

Thus  formal  instructors,  and  learned  men,  who  are  strangers  to  the  power 
of  godliness,  have  always  affected  to  despise  the  professors  and  preachers  of 
the  gospel  as  ignorant  enthusiasts.  They  envy  the  reputation  acquired  by 
them,  and  are  angry  at  the  success  of  their  doctrines.  If  they  have  not  the 
authority  to  silence  the  ministers,  they  will  browbeat  such  of  his  hearers 
as  are  within  the  reach  of  their  influence ;  especially  if  they  have  affronted 
them  by  forsaking  their  uninteresting  instructions.  If  they  cannot  prevail 
upon  *  the  powers  that  be'  to  interfere  ;  they  will  employ  reproaches,  me- 
naces, or  even  oppression,  to  obstruct  the  progress  of  evangelical  ministers : 
should  any  obsolete  law  remain  unrepealed,  of  which  they  can  take  advan- 
tage, they  will  be  the  first  to  enforce  it ;  and  if  the  rulers  engage  in  perse- 
cution, they  will  take  the  lead  as  prosecutors  and  witnesses.  As  this  was 
remarkably  the  case  in  our  author's  days ;  and  as  the  history  of  the  old  and 
new  Testament,  and  every  authentic  record  of  persecutions,  give  the  same 
view  of  it ;  we  cannot  be  greatly  at  a  loss  to  know  what  was  especially 
meant  by  this  emblem.  In  other  respects  there  is  seldom  much  in  the  cir- 
cumstances of  pious  persons,  to  excite  the  envy  of  their  ungodly  neigh- 
bours ;  as  they  despise  their  spiritual  privileges  and  comforts. 

*  It  has  always  been  the  practice  of  envious  accusers  to  represent  those, 
who  refuse  religious  conformity,  as  disloyal  and  disaffected  to  the  civil  go- 
vernment of  their  country ;  because  they  judge  it « right  to  obey  God  rather 
than  man !'  How  grievous  then  is  it,  that  any,  who  profess  the  gospel, 
should  give  plausibility  to  such  calumnies !  How  desirable  for  them,  after 
the  example,  and  in  obedience  to  the  precepts,  of  Christ  and  his  Apostles, 
'  by  well  doing  to  put  to  silence  the  ignorance  of  foolish  men,'  « to  avoid 
all  appearance  of  evil,'  '  to  render  to  Cesar  the  things  that  are  Cesar's,' 
and  to  constrain  even  enemies  to  bear  testimony  to  their  peaceable  deport- 


SUPERSTITION 
FOLLOWS. 


THE  PILGRIM'S  PROGRESS.  217 

self  affirm,  that  Christianity  and  the  customs  of  our 
town  of  Vanity  were  diametrically  opposite,  and  could 
not  be  reconciled.  By  which  saying,  my  lord,  he  doth 
at  once  not  only  condemn  all  our  laudable  doings,  but 
us  in  the  doing  of  them. 

Then  did  the  judge  say  to  him,  Hast  thou  any  more 
to  say? 

ENVY.  My  lord,  I  could  say  much  more,  only  I 
would  not  be  tedious  to  the  court.  Yet,  if  need  be, 
when  the  other  gentlemen  have  given  in  their  evidence, 
rather  than  any  thing  shall  be  wanting  that  will  dis- 
patch him,  I  will  enlarge  my  testimony  against  him. 
So  he  was  bid  stand  by. 

Then   they  called  Superstition,   and    bid  him  look 
upon  the  prisoner;  they  also  asked  him, 
what  he  could  say  for  their  lord  the  king 
against  him  ?     Then  they  sware  him ;  so  he  began  : 

SUPER.  My  lord,  I  have  no  great  acquaintance  with 
this  man,  nor  do  I  desire  to  have  further  knowledge  of 
him ;  however,  this  I  know,  that  he  is  a  very  pestilent 
fellow,  from  some  discourse  that  the  other  day  I  had 
with  him  in  this  town;  for  then,  talking  with  him,  I 
heard  him  say  that  our  religion  was  naught,  and  such 
by  which  a  man  could  by  no  means  please  God.  Which 

ment !  This  would  exhibit  their  patient  suffering  for  conscience'  sake  as 
amiable  and  respectable,  in  the  eyes  of  all  not  immediately  engaged  in  per- 
secution ;  and  would  give  a  sanction  to  their  most  bold  and  decided  testi- 
mony against  every  kind  of  vice,  impiety,  and  false  religion.  But  when 
they  revile  the  persons  of  rulers,  or  make  religion  the  pretext  for  inter- 
meddling out  of  their  place  in  political  matters,  and  in  attempting  to  dis- 
turb the  peace  of  the  community ;  they  exceedingly  strengthen  men's  pre- 
judices against  the  doctrines  of  the  gospel,  and  the  whole  body  of  those 
who  profess  them ;  and  thus  give  occasion,  and  furnish  an  excuse,  for  that 
very  persecution  of  which  they  complain,  in  other  respects  with  the  greatest 
justice. 

2C 


218  THE  PILGRIM'S   PROGRESS. 

saying  of  his,  my  lord,  your  lordship  very  well  knows 
what  necessarily  thence  will  follow,  to  wit,  that  we  still 
do  worship  in  vain,  are  yet  in  our  sins,  and  finally  shall 
be  damned :  and  this  is  that  which  I  have  to  say.* 

Then  was  Pickthank  sworn,  and  bid  say  what  he 
knew  in  behalf  of  their  lord  the  king,  against  the  pri- 
soner at  the  bar. 

PICK.  My  lord,  and  you  gentlemen  all,  this  fellow  I 

PICKTHANK'S  have  known  of  a  long  time,  and  have 

TESTIMONY'       '  heard  him  speak  things  that  ought  not 

to  be  spoken ;  for  he  hath  railed  on  our  noble  prince 

Beelzebub,  and  hath  spoken  contemptibly  of  his  honour- 

SINSAREALL   ^\)\Q  friends,  whose  names  are  the  Lord 

LORDS   AND  GREAT  1       1-v     T       1  ,1 

Old  Man,  the  Lord  Carnal  Delight,  the 


*  Superstition  represents  another  class  of  underling  persecutors ;  (for  the 
principals  are  often  masked  infidels.)  Traditions,  human  inventions,  forms 
and  externals,  appear  to  them  decent,  venerable  arid  sacred ;  and  are  mis- 
taken with  pertinacious  ignorance,  for  the  substance  of  religion.  As  mere 
circumstances  of  worship,  some  of  these  may  very  well  answer  the  pur- 
pose; provided  they  be  not  imposed,  magnified  above  their  value,  or  substi- 
tuted in  the  place  of  things  essentially  good :  others  are  bad,  in  their  origin, 
use  and  tendency;  yet  the  truths,  ordinances  and  commandments  of  God 
are  made  void  that  men  may  keep  them  !  What  is  pompous  or  burdensome 
appears  to  such  men  meritorious ;  and  the  excitement  of  mere  natural  pas- 
sions, (as  at  a  tragedy,)  is  deemed  a  most  needful  help  to  true  devotion. 
They  are,  therefore,  eminently  qualified  to  be  witnesses  against  the  faithful 
servants  of  God :  for  they  *  think  they  are  thus  doing  him  service,'  while 
they  are  opposing  a  company  of  profane  despisers  of  their  idolized  forms;  a 
set  of  fanatics,  heretics,  and  pestilent  schismatics!  Their  religious  zeal 
contracts  and  hardens  their  hearts ;  and  the  supposed  goodness  of  the  cause 
sanctifies  their  bitter  rage,  enmity  and  calumny.  The  extreme  odiousness 
of  these  proceedings  should  excite  all  who  love  the  truth,  to  keep  at  the 
utmost  distance  from  such  obstinate  confidence  and  violence ;  to  disdeun- 
tenance  them  to  the  utmost,  in  the  zealots  of  their  own  sentiments ;  and  to 
leave  the  enemies  of  the  gospel,  if  possible,  to  monopolize  this  disgrace. 
For,  hitherto,  almost  all  parties  have  been  betrayed  into  it,  when  advanced 
to  power ;  and  this  has  given  the  enemies  of  Christianity  their  most  plau- 
sible arguments  against  it. 


THE  PILGRIM'S   PROGRESS.  219 

Lord  Luxurious,  the  Lord  Desire  of  Vain  Glory,  my 
old  Lord  Lechery,  Sir  Having  Greedy,  with  all  the  rest 
of  our  nobility :  and  he  hath  said,  moreover,  that  if  all 
men  were  of  his  mind,  if  possible,  there  is  not  one  of 
these  noblemen  should  have  any  longer  a  being  in  this 
town.  Besides,  he  hath  not  been  afraid  to  rail  on  you, 
my  lord,  who  are  now  appointed  to  be  his  judge,  calling 
you  an  ungodly  villain,  with  many  other  such-like  vili- 
fying terms,  with  which  he  hath  bespattered  most  of 
the  gentry  of  our  town.* 

When  this  Pickthank  had  told  his  tale,  the  judge 
directed  his  speech  to  the  prisoner  at  the  bar,  saying, 
Thou  runagate,  heretic,  and  traitor,  hast  thou  heard 
what  these  honest  gentlemen  have  witnessed  against 
thee? 

FAITH.  May  I  speak  a  few  words  in  my  own  de- 
fence ? 

JUDGE.  Sirrah,  sirrah,  thou  deservest  to  live  no 
longer,  but  to  be  slain  immediately  upon  the  place; 
yet,  that  all  men  may  see  our  gentleness  towards 

.  *  Pickthank  represents  a  set  of  tools  that  persecutors  continually  use ; 
Wmely,  men  of  no  religious  principle ;  who  assume  the  appearance  of  zeal 
for  any  party,  as  may  best  promote  their  interests ;  and  who  inwardly  de- 
spise both  the  superstitious  and  the  spiritual  worshipper.  These  men  discern 
little  in  the  conduct  or  circumstances  of  believers  to  excite  either  their 
rage,  or  envy ;  but  if  their  superiors  be  disposed  to  persecute,  they  will 
afford  their  assistance ;  for  preferment  runs  in  this  channel.  }  So  that  they 
bear  their  testimony  from  avarice  or  ambition,  and  flatter  the  most  execrable 
characters,  in  order  to  get  forward  in  the  world :  this  being  the  grand  object 
to  which  they  readily  sacrifice  every  thing  else.  The  names  of  those 
against  whom  Faithful  spoke,  show  that  his  crime  consisted  in  protesting, 
by  word  and  deed,  against  vices,  which  the  great  too  often  think  themselves 
privileged  to  commit  without  censure ;  and  not  in  reviling  the  persons,  or 
misrepresenting  the  actions  of  superiors.  The  former  may  with  great  pro- 
priety be  done  at  all  times ;  and  on  some  occasions  the  testimony  against 
sin  cannot  be  too  closely  applied  to  the  consciences  of  the  guilty,  without 
respect  of  persons ;  but  the  latter  is  always  unjust  and  unscriptural. 


FENCE 
S  ELF. 


220  THE  PILGRIM'S  PROGRESS. 

thee,  let  us   hear  what  thou,  vile   runagate,  hast  to 

say. 

FAITH.  I  say  then,  in  answer  to  what  Mr.  Envy  hath 
FAITHFUL'S  BE-   spoken,  I  never  said  ought  but  this,  that 

i  r,  K       n  p       HIM-          A 

what  rule,  or  laws,  or  custom,  or  people, 
were  flat  against  the  word  of  God,  are  diametrically 
opposite  to  Christianity.  If  I  have  said  amiss  in  this, 
convince  me  of  my  error,  and  I  am  ready  here  before 
you  to  make  my  recantation. 

As  to  the  second,  to  wit,  Mr.  Superstition,  and  his 
charge  against  me,  I  said  only  this,  that  in  the  worship 
God  there  is  required  a  divine  faith ;  but  there  ,can 
e  n()  divine  faithwithout^  divine  revelation  ^pf  the 
wiUjof-JGod.     Th^etoreT^^atev^rJsJjirust  into  the 
of  God  that  is  not  agreeable  to  divine  revela- 
,  cannot  be  done  but  by  a  human  faith,  which  faith 
will  not  be  profitable  to  eternal  life. 

As  to  what  Mr.  Pickthank  hath  said,  I  ^ay,  (avoiding 
terms,  as  that  I  am  said  to  rail,  and  the  like,)  that  the 
prince  of  this  town,  with  all  the  rabblement,  his  at- 
tendants, by  this  gentlemen  named,  are  more  fit  for 
being  in  hell  than  in  this  town  and  country ;  and  so 
the  Lord  have  mercy  upon  me.* 

*  Faithful's  defence  is  introduced  by  these  lines,  as  in  the  foregoing  in- 
stances : — 

*  Now,  Faithful,  play  the  man,  speak  for  thy  God ; 
Fear  not  the  wicked's  malice,  nor  their  rod : 
Speak  boldly,  man,  the  truth  is  on  thy  side ; 
Die  for  it,  and  to  life  in  triumph  ride.' 

Christians  in  such  circumstances  should  be  more  concerned  for  the  honour 
of  God  than  for  their  own  credit  or  safety ;  and  they  should  take  occasion  to 
bear  a  decided  testimony  to  the  truths,  commandments  and  institutions  of 
the  Scripture :  leaving  it  to  their  accusers,  judges,  or  hearers,  to  determine 
what  sentiments  or  practices  are  thus  proved  to  be  anti-christian,  or  what 
numbers  of  '  teachers  in  Israel'  are  exposed  as  blind  guides.  That  faith, 
(by  which  alone  we  approach  to  God,  and  acceptably  worship  him,)  has  no 


THE   JUDGE'S 

SPEECH       TO       THB 
JURY. 


THE  PILGRIM'S  PROGRESS.  221 

Then  the  judge  called  to  the  jury,  (who  all  this 
while  stood  by  to  hear  and  observe,)  Gen- 
tlemen of  the  jury,  you  see  this  man  about 
whom  so  great  an  uproar  hath  been  made  in  this  town ; 
you  have  also  heard  what  these  worthy  gentlemen  have 
witnessed  against  him ;  also  you  have  heard  his  reply 
and  confession:  it  lieth  now  in  your  breast  to  hang 
him,  or  save  his  life ;  but  yet  I  think  meet  to  instruct 
you  in  our  law. 

There  was  an  act  made  in  the  days  of  Pharaoh  the 
great,  servant  to  our  prince,  that,  lest  those  of  a  con- 
trary religion  should  multiply  and  grow  too  strong  for 
him,  their  males  should  be  thrown  into  the  river.5 
There  was  also  an'  act  made  in  the  days  of  Nebuchad- 
nezzar the  great,  another  of  his  servants,  that  who- 
ever would  not  fall  down  and  worship  his  golden  im- 
age, should  be  thrown  into  a  fiery  furnace.6  There 
was  also  an  act  made  in  the  days  of  Darius,  that 
whoso  for  some  time  called  upon  any  god  but  him, 
should  be  cast  into  the  lions'  den.d  Now,  the  substance 
of  these  laws  this  rebel  hath  broken,  not  only  in 
thought,  (which  is  not  to  be  borne,)  but  also  in  word 
andjJeejL;  which  must  therefore  needs  be  intolerable. 

b  Exod.  i.  c  Dan.  iii.  d  Dan.  vi. 

other  object  than  divine  revelation ;  nothing  done  without  the  express  war- 
rant of  Scripture  can  be  profitable  to  eternal  life,  whatever  may  be  said  for 
its  expediency ;  but  every  thing  foisted  into  religion  contrary  to  that  sacred 
rule  must  be  an  abomination.  Human  faith  may  please  men ;  but  without  a 
divine  faith  it  is  impossible  to  please  God,  either  in  general  or  any  particular 
action.  And,  as  we  can  seldom  speak  against  the  vile  lusts  of  men,  with- 
out being  judged  by  implication  to  rail  against  such  as  are  notoriously  ad- 
dicted to  them,  we  cannot  be  the  followers  of  Him,  '  whom  the  world  hated, 
because  he  testified  of  it  that  its  works  were  evil,'  unless  we  be  willing  to 
risk  all  consequences  in  copying  his  example. 


222  THE  PILGRIM'S  PROGRESS. 

For  that  of  Pharaoh,  his  law  was  made  upon  a  sup- 
position, to  prevent  mischief,  no  crime  being  yet  appa- 
rent: but  here  is  a  crime  apparent.  For  the  second 
and  third,  you  see  he  disputeth  against  our  religion ; 
and  for  the  treason  that  he  hath  already  confessed  he 
deserveth  to  die  the  death.* 

Then  went  the  jury  out,  whose  names  were  Mr. 
Blindman,  Mr.  No-Good,  Mr.  Malice,  Mr.  Love-lust, 
Mr.  Live-loose,  Mr.  Heady,  Mr.  High-mind,  Mr.  Enmi- 
ty, Mr.  Liar,  Mr.  Cruelty,  Mr.  Hate-light,  and  Mr.  Im- 
placable ;  who  every  one  gave  in  his  private  verdict 
against  him  among  themselves,  and  afterwards  unani- 
mously concluded  to  bring  him  in  guilty  before  the 
judge.  And  first  among  themselves,  Mr.  Blindman, 
the  foreman,  said,  I  see  clearly  that  this  man  is  a 
heretic.  Then  said  Mr.  No-good,  Away  with  such  a 
fellow  from  the  earth.  Ay,  said  Mr.  Malice,  for  I  hate 
the  very  looks  of  him.  Then  said  Mr.  Love-lust,  I 
could  never  endure  him.  Nor  I,  said  Mr.  Live-loose, 
for  he  would  be  always  condemning  my  way.  Hang 
him,  hang  him,  said  Mr.  Heady.  A  sorry  scrub,  said 
Mr.  High-mind.  My  heart  riseth  against  him,  said 

*  A  more  just  and  keen  satirical  description  of  such  legal  iniquities,  can 
scarcely  be  imagined,  than  that  contained  in  this  passage.  The  statutes 
and  precedents  adduced,  (with  a  humorous  and  well  imitated  reference  to 
the  style  and  manner,  in  which  charges  are  commonly  given  to  juries ;) 
show  what  patterns  persecuting  legislators  and  magistrates  choose  to  copy, 
and  whose  kingdom  they  labour  to  uphold.  Nor  can  any  impartial  man 
deny,  that  the  inference  is  fair  which  our  author  meant  the  reader  to  de- 
duce ;  namely,  that  nominal  protestants,  enacting  laws  requiring  conformity 
to  their  own  creeds  and  forms,  and  inflicting  punishments  on  such  as  peace- 
ably dissent  from  them,  are  actually  involved  in  the  guilt  of  these  heathen 
persecutors,  and  of  their  anti-christian  successors ;  even  if  their  doctrine 
and  worship  be  allowed  to  be  scriptural  and  spiritual.  For  these  methods 
only  serve  to  promote  hypocrisy,  and  to  expose  the  conscientious  to  the 
malice,  envy  or  avarice  of  the  unprincipled. 


THEY  CONCLUDE 
TO  BRING  HIM  IN 
GUILTY  OF  DEATH. 


THE  CROELDEATH 
OF   FAITHFUL. 


THE  PILGRIM'S  PROGRESS.  223 

Mr.  Enmity.  He  is  a  rogue,  said  Mr.  Liar.  Hanging 
is  too  good  for  him,  said  Mr.  Cruelty.  Let  us  despatch 
him  out  of  the  way,  said  Mr.  Hate-light.  Then  said 
Mr.  Implacable,  Might  I  have  all  the  world  given  me,  I 
could  not  be  reconciled  to  him ;  therefore 
let  us  forthwith  bring  him  in  guilty  of 
death.  And  so  they  did;  therefore  he  was  presently 
condemned  to  be  had  from  the  place  where  he  was,  to 
the  place  from  whence  he  came,  and  there  to  be  put  to 
the  most  cruel  death  that  could  be  invented. 

They  therefore  brought  him  out,  to  do  with  him  ac- 
cording to  their  law ;  and  first  they  scourged  him,  then 
they  buffeted  him,  then  they  lanced  his 
flesh  with  knives ;  after  that  they  stoned 
him  with  stones,  then  pricked. Jum  with  their  swords ; 
and  last  of  all,  they  burned  him  to^shes  at  the  stake. 
Thus  came  Faithful  to  his  end.* 

Now  I  saw  that  there  stood  behind  the  multitude  a 
chariot  and  a  couple  of  horses  waiting  for  Faithful, 

*  The  names  of  the  jury-men  and  their  general  and  particular  verdicts, 
the  cruel  execution  of  Faithful,  and  the  happy  event  of  his  sufferings,  need 
no  comment.  It  was  not  indeed  the  practice  of  the  times  in  which  our  au- 
thor lived,  to  inflict  death  on  those  who  were  persecuted  for  conscience' 
sake :  yet  very  great  rigours  were  used ;  the  system  then  adopted,  if  car- 
ried to  its  consequences,  must  have  ended  in  the  extermination  of  all  non- 
conformists from  the  land ;  it  was  natural  to  expect  still  greater  cruelty 
from  persons  who  were  found  capable  of  the  severities  already  experienced ; 
and  without  all  doubt  many  actually  lost  their  lives,  in  one  way  or  other,  by 
the  persecutions  to  which  they  were  exposed.  All  those,  who  feel  a  dispo- 
sition to  employ  the  power  of  the  magistrate  against  such  as  differ  from 
them  in  religious  matters,  should  attentively  consider  the  contemptible  and 
odious  picture  here  delineated  with  the  most  entire  justice,  of  the  whole 
race  of  persecutors,  and  of  their  characters,  principles,  motives,  and  con- 
duct :  that  they  may  learn  to  hate  and  dread  such  an  anti-christian  prac- 
tice, and  shun  the  most  remote  approaches  to  it.  On  the  other  hand,  they 
who  are  exposed  to  persecution,  or  in  danger  of  it,  should  study  the  char- 
acter and  conduct  of  Faithful,  that  they  may  learn  to  suffer  in  a  Christian 


CHRISTIAN       IS 
STILL  A  PRISONER. 


224  THE  PILGRIM'S  PROGRESS. 

who,  so  soon  as  his  adversjriesjiad_despajtched  him, 
was  taiacir-ttp  into  it,  and  straightway  was  carried  up 
through  the  cloudsrA^ith  sound  of  trumpet,  the  nearest 
way  to  the  Celestial  Gate.  But  as  for 
Christian,  he  had  some  respite,  and  was 
remanded  back  to  prison ;  so  he  there  remained  for  a 
space.  But  He  that  overrules  all  things,  having  the 
power  of  their  rage  in  his  own  hand,  so  wrought  it 
about,  that  Christian  for  that  time  escaped  them,  and 
went  his  way.*  And  as  he  went  he  sang,  saying — 

Well,  Faithful,  thou  hast  faithfully  professed, 
Unto  thy  Lord,  with  whom  thou  shalt  be  blest ; 
When  faithless  ones,  with  all  their  vain  delights 
Are  crying  out  under  their  hellish  plights : 
Sing,  Faithful,  sing,  and  let  thy  name  survive : 
For  though  they  killed  thee,  thou  art  yet  alive. 

Now  I  saw  in  my  dream,  that  Christian  went  not 

spirit,  and  to  adorn  the  gospel  in  the  fiery  trial. — The  following  lines  are 
here  introduced  as  before  : — 

'  Brave  Faithful !  bravely  done  in  word  and  deed  ! 
Judge,  witnesses,  and  jury  have,  instead 
Of  overcoming  thee,  but  shown  their  rage, 
When  they  are  dead,  thou'lt  live  from  age  to  age.' 

*  When  the  believer  has  done  his  work,  the  wrath  of  man  may  be  per- 
mitted to  expedite  his  removal  to  his  heavenly  inheritance ;  but  all  the 
malice  and  power  of  earth  and  hell  are  utterly  unavailing  to  cut  off  any 
one  till  the  purposes  of  God  respecting  him  are  accomplished.  Thus  the 
Apostles  were  preserved  during  Saul's  persecution,  and  Peter  was  rescued 
fronf  the  hands  of  Herod.  The  Lord  has  various  methods  of  protecting  and 
liberating  his  servants :  sometimes  he  intimidates  their  persecutors ;  the 
paroxysm  of  their  fury  abates;  or  they  are  disheartened  by  ill  success  in 
their  efforts  to  extirpate  the  hated  sect ;  the  principles  and  instruments  are 
left  to  quarrel  among  themselves ;  their  cruelties  disgust  the  people,  so  that 
they  dare  not  proceed  :  political  interests  engage  even  ungodly  princes  to 
promote  toleration,  and  chain  up  the  demon  persecution :  or  the  Lord  raises 
up  one  of  his  own  servants  to  authority,  that  he  may  be  a  protector  of  his 
church,  and  disappoint  the  devices  of  his  enemies. 


THE  PILGRIM'S  PROGRESS.  225 


THERE  ARE  MORE 
Of  THE  MEN  OP 
THE  FAIR  WILL 
FOLLOW. 


THEY    OVERTAKE 
BY-ENDS. 


forth  alone;   for  there  was  one  whose      CHRISTIAN  HAS 

ANOTHER      COMPA- 

name  was  Hopeful,  (being  j>p  made^  by 
the  beholding  of  Christicmjmcy^  words 

and  behaviour  irMjieir  sufferings  at  the  fair.)  who 
joinetfhimself  untohim,1nid,  entering  into  a  brotherly 
covenant,  told  him  that  he  would  be  his  companion. 
Thus  one  died  to  bear  jestimonv  to  the  truth,  and  an- 
other rises  out  of  hk_asJies  to  be  a  companion  with 
Christian  in  jiis  pilgrimage.  This  Hope- 
ful also  told  Christian,  that  there  were 
many  more  of  the  men  in  the  fair  that  would  take 
their  time,  and  follow  after.* 

So  I  saw,  that  quickly  after  they  were  got  out  of  the 
fair,  they  overtook  one  that  was  going 
before  them,  whose  name  was  Ry-emjs : 
so  they  said  to  him,  What  countryman,  sir  ?  and  how 
far  go  you  this  way  ?  He  told  them  that  he  came  from 
the  t<*ivn  nf  Fqjr-speech,  and  he  was  going  to  the 
Celestial  City ;  but  told  them  not  his  name. 

From  Fair-speech !  said  Christian :  is  there  any 
good  that  lives  there?6 

Yes,  said  By-ends,  I  hope. 

Pray,  sir,  what  may  I  call  you  ?  said  Christian. 

e  Prov.  xxvi.  25. 

*  *  The  blood  of  the  martyrs  is  the  seed  of  the  church :'  for  sufferings 
properly  endured,  form  the  most  convincing  and  useful  kind  of  preaching. 
The  name  of  Christian's  new  companion  denotes  the  opinion,  which  esta- 
blished believers  form  at  first,  of  such  as  begin  to  profess  the  gospel  in  an 
intelligent  manner.  The  nature  of  an  allegory  rendered  it  impracticable 
to  introduce  the  new  convert,  as  beginning  his  pilgrimage  from  the  same 
place,  or  going  through  the  same  scenes,  as  Christian  had  done :  neither 
could  Faithful,  for  the  same  reason,  be  represented  as  passing  the  river 
afterward  mentioned.  But  the  brotherly  covenant,  in  which  Hopeful  joined 
himself  with  his  companion,  must  be  supposed  to  imply  the  substance  of  all 
that  had  been  spoken  of,  as  necessary  to  final  acceptance. 

2D 


226  THE  PILGRIM'S  PROGRESS. 

BY.  I  am  a  stranger  to  you,  and  you  to  me  :  if  you 
BTWUUWJAIB^O   be  going  this  way,  I  shall  be  glad  of 
company;   if  no!,  I  must  be  con- 


tent. 

This  town  of  Fair-speech,  said  Christian,  I  have 
heard  of;  and,  as  I  remember,  they  say  it  is  a  wealthy 
place. 

BY.  Yes,  I  will  assure  you  that  it  is  ;  and  I  have 
very  many  rich  kindred  there. 

CHR.  Pray,  who  are  your  kindred  there,  if  a  man 
may  be  so  bold  ? 

BY.  Almost  the  whole  town  :  and,  in  particular,  my 
Lord  Turn-about,  my  Lord  Time-server,  my  Lord  Fair- 
speech,  from  whose  ancestors  that  town  first  took  its 
name  :  also  Mr.  Smooth-man,  Mr.  Facing^both-ways, 
Mr.  Any-thing  ;  and  the  pai^oa  of  our  parish,  Mr. 
Two-tongues,  was  my  mother's  own  brotherly  father's 
side  :  and,  to  tell  you  the  truth,  I  am  become  a  gentle- 
man of  good-quality;  yet  my  great-grandfather  was 
but  a  watexman,  looking  onajvay  and  rowing  another, 
arid  I  got  most  of  my  estate  by  the  same  occupation. 

CHR.  Are  you  a  married  man  ? 

BY.  Yes,  and  my  wife  is  a  very  virtuous  woman,  the 
daughter  of  a  virtuous  woman  ;  she  was 
my  Lady  Feigning's  daughter,  therefore 
she  came  of  a  very  honourable  family,  and  is  arrived 
to  such  a  pitch  of  breeding,  that  she  knows  how  to 
carry  it  to  all,  even  to  prince  and  peasant.  It  is  true, 
we  somewhat  diffex^nreligion  from  those 
of  the  strictest  soi^t,  yet  but  in  two  small 
points:  First,  we  never  strive  against 
wind  andide.  Secondly,  we  are 


THE  WIFE  AND  KIN- 
DRED    OF    BY-ENDS. 


WHERE     BY-ENDS 
DIFFERS 
OTHERS     IN 
GION. 


when  Religion^goes  in   his__silver_sligpers ;   we  love 


THE  PILGRIM'S   PROGRESS.  227 

much  to  walk  with  him  in  the  streets,  if  the  sun  shines, 
and  the  people  applaud  him.* 

Then  Christian  stepped  a  little  aside  to  his  fellow 
Hopeful,  saying,  It  runs  in  my  mind  that  this  is  one 

/O 

/  *  The  character  of  By-ends,  and  the  group  that  attended  him,  forms  a 
clear  detection  and  merited  condemnation  of  a  large  company  of  false  pro- 
fessors; and  is  not  at  all  inferior  in  importance  to  the  preceding  severe 
satire  on  open  persecutors.  When  rest  is  given  to  the  church,  hypocrites 
often  multiply  more  than  real  Christians.  The  name  of  this  man,  and  those 
of  his  town  and  relations,  do  not  merely  describe  his  original  character  and 
situation,  (as  Christian  was  at  first  called  Graceless  of  the  City  of  Destruc- 
tion;) but  they  denote  the  nature  of  his  religious  profession.  Believers 
look  back  on  their  former  principles  and  behaviour  with  shame  and  abhor- 
rence ;  but  hypocrites,  when  reproved  for  evident  sins,  excuse  them,  because 
Christ  came  to  save  the  lost,  and  because  he  is  merciful  to  the  chief  of  sin- 
ners. Christian  would  readily  have  granted  that '  no  good  lived'  at  his  na- 
tive city ;  and  on  that  very  account  he  had  renounced  it  with  all  his  old 
connexions;  but  By-ends  hoped  better  of  Fair-speech,  and  gloried  in  his 
honourable  relations  there.  Yet  he  was  ashamed  of  his  name ;  for  men  are 
unwilling  to  allow  that  they  seek  nothing  more  than  wordly  advantages  by 
religion.  The  names  here  selected  are  most  emphatically  descriptive  of 
that  whole  company  of  professed  Christians,  who,  under  various  pretences, 
suppose  that '  gain  is  godliness.'  The  polite  simulation  and  dissimulation, 
which  some  most  courtly  writers  have  inculcated,  as  the  summit  of  good 
breeding,  the  perfection  of  a  finished  education,  and  the  grand  requisite  for 
obtaining  consequence  in  society  if  introduced  into  religion,  and  adopted  by 
professors  or  preachers  of  the  gospel,  in  connexion  with  fashionable  accom- 
plishments and  an  agreeable  address,  constitute  the  most  versatile,  refined, 
and  insinuating  species  of  hypocrisy  that  can  be  imagined :  and  a  man  of 
talents,  of  any  occupation  or  profession,  may  render  it  very  subservient  to 
his  interests ;  by  insuring  the  patronage  or  custom  of  those  to  whom  he  at- 
taches himself,  without  giving  much  umbrage  to  the  world,  which  may  in- 
deed despise  such  a  character,  but  will  not  deem  him  worthy  of  hatred. 
He  may  assume  any  of  the  names  here  provided  for  him,  as  may  best  suit 
his  line  in  life  ;  and  may  shape  his  course,  in  subserviency  to  his  grand  con- 
cern, with  considerable  latitude ;  provided  he  has  prudence  enough  to  keep 
clear  of  scandalous  vices :  he  will  not  be  long  in  learning  the  beneficial  art 
of  using  two  tongues  with  one  mouth,  and  of  looking  one  way  and  rowing 
another,  and  perhaps  he  may  improve  his  fortune  by  an  honourable  alliance, 
with  some  branch  of  the  ancient  family  of  the  Feignings.  The  grand  dif- 
ference betwixt  this  whole  tribe,  and  the  body  of  true  Christians,  consists  in 


228  THE  PILGRIM'S  PROGRESS. 

By-ends,  of  Fair-Speech ;  and  if  it  be  he,  we  have  as 
very  a  knave  in  our  company  as  dwelleth  in  all  these 
parts.  Then  said  Hopeful,  Ask  him;  methinks  he 
should  not  be  ashamed  of  his  name.  So  Christian 
came  up  with  him  again,  and  said,  Sir,  you  talk  as  if 
you  knew  something  more  than  all  the  world  doth; 
and,  if  I  take  not  my  mark  amiss,  I  deem  I  have  half 
a  guess  of  you:  is  not  your  name  Mr.  By-ends,  of 
Fair-speech?* 

BY.  This  is  not  my  name,  but  indeed  it  is  a  nick- 
name that  is  given  me  by  some  that  cannot  abide  me, 
and  I  must  be  content  to  bear  it  as  a  reproach,  as 
other  good  men  have  borne  theirs  before  me. 

CHR.  But  did  you  never  give  an  occasion  to  men  to 
call  you  by  this  name  ? 

BY.  Never,  never !  The  worst  that  ever  I  did  to  give 
them  an  occasion  to  give  me  this  name 
was,  that  I  had  always  the  luck^tojump 
in  my  judgment  with  the  pr^p^nl  wa^of  the_  times, 
whatever  it  was,  and  my  chance  was  to  get  thereby : 
but  if  things  are  thus  cast  upon  me,  let  me  count  them 


these  two  things :  Christians  seek  the  salvation  of  their  souls,  and  at  the 
same  time  aim  to  glorify  God,  and  be  useful  to  their  neighbours ;  but  hypo- 
crites profess  to  be  religious  in  order  to  obtain  friends,  patrons,  customers,  or 
applause  :  those  follow  the  Lord  habitually,  whatever  tribulations  arise  be- 
cause of  the  word  ;  but  these  conceal  or  deny  their  profession,  when,  instead 
of  gaining  by  it,  they  are  exposed  to  reproach  or  persecution. 

*  The  people  of  the  world,  who  avow  their  real  character,  know  how  to 
serve  Mammon  by  neglecting  and  despising  God  and  religion  ;  and  the  dis- 
ciples of  Christ  can  serve  God  by  renouncing  the  world  and  its  friendship : 
but  time-servers  talk  as  if  they  had  found  out  the  secret  of  uniting  these 
two  discordant  interests,  and  thus  of  '  knowing  something  more  than  all  the 
world.'  This  is  the  most  prominent  feature  in  this  group  of  portraits,  which 
in  other  respects  exhibits  great  dissimilarities,  and  contains  the  faces  of  per- 
sons belonging  to  every  division  of  professed  Christians  on  earth. 


HOWE  Y-ENDS  GOT 
HIS    NAME. 


THE  PILGRIM'S  PROGRESS.  229 

a  blessing ;  but  let  not  the  malicious  load  me,  there- 
fore, with  reproach. 

CHR.  I  thought,  indeed,  that  you  were  the  man  that 
I  heard  of;  and,  to  tell  you  what  I  think,  I  fear  this 
name  belongs  to  you  more  properly  than  you  are  will- 
ing we  should  think  it  doth. 

BY.  Well,  if  you  will  thus  imagine,  I  cannot  help  it ; 
vou  shall  find  me  a  fair  company-keeper,  HE  DESIRES  TO 

»  K  E  E  P  C  O  M  P  A  N  Y 

if  you  will  still  admit  me  your  associate.   WITH  CHRISTIAN. 

CHR.  If  you  will  ^JIJ^1  1]gJ  J^1  TT1^gf  C^  against 
wind  arid  tide;  tji^  whir.h,  T  per  reive,  is  against  your 
opinion.  You  must  also  own  Religion  in  his  rags,  as 
well  as  when  in_his  silver  slippers ;  and  stand  by  him, 
too,  when  bound  in  irons,  as  well  as  when  he  walketh 
the  streets  with  applause. 

BY.  You  must  not  impose,  nor  lord  it  over  my  faith ; 
leave  me  to  my  liberty,  and  let  me  go  with  you. 

CHR.  Not  a  step  farther,  unless  you  will  do,  in  what 
I  propound,  as  we. 

Then  said  By-ends,  I  shall  never  desert  my  old  prin- 
ciples, since  they  are  harmless  and  profitable.  If  I 
may  not  go  with  you,  I  must  do  as  I  did 
before  you  overtook  me,  even  go  by  my- 
self, until  some  overtake  me  that  will  be  glad  of  my 
company.* 

*  When  hypocrites  are  charged  with  their  double-dealing  and  obvious 
crimes,  they  commonly  set  it  down  to  the  account  of  persecution,  and  class 
themselves  with  that  blessed  company,  of  whom  'all  manner  of  evil  is 
spoken  falsely,  for  the  name  of  Christ :'  as  if  there  were  no  difference  be- 
tween suffering  as  a  Christian,  and  being  a  scandal  to  the  very  name  of 
Christianity  !  Thus  they  endeavour  to  quiet  their  minds,  and  keep  up  their 
credit ;  deeming  themselves  at  the  same  time  very  prudent  and  fortunate, 
in  shifting  about  so  as  to  avoid  the  cross,  and  secure  their  temporal  interests. 
The  Apostle  says  concerning  these  men,  '  from  such  turn  away,'  and  the 
decided  manner  in  which  Christian  warns  By-ends,  and  renounces  his  com- 


BY-ENDS     AND 
THEY  PART. 


HE       HAS       NEW 
COMPANIONS. 


230  THE  PILGRIM'S  PROGRESS. 

Now  I  saw  in  my  dream,  that  Christian  and  Hopeful 
forsook  him,  and  kept  their  distance  before  him ;  but 
one  of  them,  looking  back,  saw  three  men  following 
Mr.  By-ends ;  and  behold,  as  they  came  up  with  him, 
he  made  them  a  very  low  congee ;  and  they  also  gave 
him  a  compliment.  The  men's  names 
were,  Mr.  Hold-the-world,  Mr.  Money- 
love,  and  Mr.  Save-all,  men  that  Mr.  By-ends  had  for- 
merly been  acquainted  with,  for  in  their  minority  they 
were  schoolfellows,  and  were  taught  by  one  MnGripe- 
man,  a  schoolmaster  in  Love-gum,  which  is  a  market- 
town  in  the  county  of  Coveting,  in  the  north.  This 
schoolmaster  taught  them  the  art_oJLgettingi  oither  by 
violence,  cozenage,  flattery,  lying,  or  by  putting  on  a 
guise  of  religion;  and  these  four  gentlemen  had  at- 
tained much  of  the  art  of  their  master,  so  that  they 
could  each  of  them  have  kepTsuch  a  school  themselves. 

Well,  when  they  had,  as  I  said,  thus  saluted  each 
other,  Mr.  Money-love  said  to  Mr.  By-ends,  Who  are 
they  upon  the  road  before  us  ?  for  Christian  and  Hope- 
ful were  yet  within  view7. 

BY.  They  are  a  couple  of  far  country- 
men, that,  after  their  mode,  are  going 
on  pilgrimage. 

MONEY.  Alas !  why  did  they  not  stay,  that  we  might 
have  had  their  good  company  ?  for  they,  and  we,  and 
you,  sir,  I  hope,  are  all  going  on  pilgrimage.* 

pany,  though  perhaps  too  plain  to  be  either  approved  or  imitated  in  this 
courtly  candid  age,  is  certainly  warranted  and  required  by  the  Holy 
Scriptures. 

*  It  might  have  been  supposed  that  the  persons,  here  introduced,  were 
settled  inhabitants  of  the  Town  of  Vanity,  or  the  City  of  Destruction  :  but 
indeed  they  professed  themselves  Pilgrims,  and  desired  during  the  sun-shine 
to  associate  with  Pilgrims ;  provided  they  would  allow  them,  to  hold  the 


BY-ENDS'  CHAR- 
ACTER OF  THE 
PILGRIMS. 


THE  PILGRIM'S   PROGRESS.  231 

BY.  We  are  so  indeed ;  but  the  men  before  us  are 
so  rigid,  and  love  so  much  their  own  notions,  and  do 
also  so  lightly  esteem  the  opinions  of  others,  that,  let 
a  man  be  never  so  godly,  yet  if  he  jumps  not  with 
them  in  all  things,  they  thrust  him  quite  out  of  their 
company. 

SAVE.  That's  bad :  but  we  read  of  some  that  are 


world,  love  money,  and  save  all,  whatever  became  of  faith  and  holiness,  of 
honesty,  piety,  truth,  and  charity ! — Covetousness,  whether  it  consist  in  ra- 
paciously trying  to  get  money,  to  hoard  or  to  lavish,  in  purchasing  conse- 
quence, power,  or  pleasure,  or  in  supporting  magnificence  and  the  pride  of 
life ;  or  in  parsimony  as  to  the  ordinary  proportion  of  expenditure ;  or  in 
tenacity,  when  duty  requires  a  man  to  part  with  it ;  is  a  vice  not  so  easily 
defined  as  many  others.  At  the  same  time  it  enables  a  man,  in  various  ways, 
to  reward  those  who  can  be  induced  to  connive  at  it,  and  to  render  it  dan- 
gerous to  oppose  him  :  so  that  it  is  not  wonderful  that  it  generally  finds  more 
quarter,  even  among  religious  persons,  than  other  vices,  which  are  not 
marked  with  so  black  a  brand  in  the  Holy  Scriptures.  Too  many  professing 
to  be  the  disciples  of  Christ,  'bless  the  covetous,  whom  God  abhorreth,' 
and  speak  to  them  as  if  they  were  doubtless  true  Christians ;  because  of 
their  steadiness  in  the  profession  of  a  doctrinal  system,  and  a  mode  of  wor- 
ship ;  attended  by  morality,  where  money  is  not  concerned  and  scandal 
might  be  incurred ;  and  a  narrow  disproportionate  contribution  from  their 
abundance,  to  support  the  interest  of  a  society  or  a  party.  Thus  the  '  vile 
person  is  called  liberal,  and  the  churl  is  said  to  be  bountiful :'  and  the  idol- 
atry of  worshipping  money  has  seldom  been  execrated  equally  with  that  of 
them,  *  whose  god  is  their  belly  ;'  unless  when  so  enormous  as  to  become  a 
kind  of  insanity. — The  most  frugal  support  of  religious  worship,  with  the 
most  disinterested  pastors  and  managers,  is  attended  with  an  expense  that 
the  poor  of  the  flock  are  utterly  unable  to  defray  :  by  this  opening,  Hold-the- 
world  and  Money-love  frequently  obtain  admission,  and  acquire  undue  influ- 
ence among  Pilgrims.  And  when  the  effect  of  remaining  selfishness  in  the 
hearts  of  true  believers,  insinuating  itself  under  the  specious  plea  of  pru- 
dence and  necessity,  and  the  ill  consequences  of  specious  hypocrites  asso- 
ciating with  them,  are  duly  considered ;  with  the  censure  that  must  fall 
upon  a  few  obscure  individuals  who  attempt  to  stem  the  torrent;  it  will 
appear  evident  that  the  rich,  and  they  who  are  growing  rich  have  more 
need  of  self-examination  and  jealousy  over  their  own  hearts  than  any  other 
persons ;  because  they  will  be  less  plainly  warned  and  reproved,  in  public 
and  private,  than  their  inferiors. 


232  THE  PILGRIM'S  PROGRESS. 

"righteous  over-much;"*  and  such  men's  rigidness 
prevails  with  them  to  judge  and  condemn  all  but  them- 
selves. But  I  pray,  what,  and  how  many,  were  the 
things  wherein  you  differed  ? 

BY.  Why,  they,  after  their  headstrong  manner,  con- 
clude, that  it  is  duty  to  rush  on  their  journey  all  wea- 
thers ;  and  I  am  for  waiting  for  wind  and  tide.  They 
are  for  hazarding  all  for  God  at  a  clap,  and  I  am  for 
taking  all  advantages  to  secure  my  life  and  estate. 
They  are  for  holding  their  notions,  though  all  other 
men  be  against  them ;  but  I  am  for  religion  in  what, 
and  so  far  as,  the  times  and  my  safety  will  bear  it. 
They  are  for  religion  when  in  rags  and  contempt ;  but 
I  am  for  him  when  he  walks  in  his  silver  slippers,  in 
the  sunshine,  and  with  applause. 

HOLD-THE-WORLD.  Aye,  and  hold  you  there  still, 
good  Mr.  By-ends :  for,  for  my  part,  I  can  count  him 
but  a  fool,  that,  having  the  liberty  to  keep  what  he 
has,  shall  be  so  unwise  as  to  lose  it.  Let  us  be  wise  as 
serpents ;  it  is  best  to  make  hay  while  the  sun  shines : 
you  see  how  the  bee  lieth  still  in  winter,  and  bestirs  her 
only  when  she  can  have  profit  with  pleasure.  God 
sends  sometimes  rain,  and  sometimes  sunshine :  if  they 
be  such  fools  to  go  through  the  first,  yet  let  us  be  con- 
tent to  take  fair  weather  along  with  us.  For  my  part, 
I  like  that  religion  best  that  will  stand  with  the  se- 


*  This  expression  of  Solomon  was  probably  intended  to  caution  us  against 
excessive  zeal  for  some  detached  parts  of  religion  to  the  neglect  of  others, 
or  against  superstitious  austerities  and  enthusiastical  delusions,  or  any  ex- 
tremes, which  always  lead  men  off  from  vital  godliness:  or,  as  some  think, 
it  is  the  objection  of  an  opponent,  which  he  afterward  answers :  but  it  is  the 
constant  plea  of  those,  who  neglect  the  most  essential  duties  of  their  place 
and  station,  to  avoid  the  cross,  and  preserve  their  worldly  interests;  and 
thus  'they  wrest  the  Scriptures  to  their  own  destruction.' 


THE  PILGRIM'S   PROGRESS.  233 

eurity  of  God's  good  blessings  unto  us ;  for  who  can 
imagine,  that  is  ruled  by  his  reason,  since  God  has 
bestowed  upon  us  the  good  things  of  this  life,  but  that 
he  would  have  us  keep  them  for  his  sake  ?  Abraham 
and  Solomon  grew  rich  in  religion ;  and  Job  says,  that 
a  good  man  "  shall  lay  up  gold  as  dust."  But  he  must 
not  be  such  as  the  men  before  us,  if  they  be  as  you 
have  described  them.* 

SAVE.  I  think  that  we  are  all  agreed  in  this  matter, 
and  therefore  there  needs  no  more  words  about  it. 

MONEY.  No,  there  needs  no  more  words  about  this 
matter  indeed;  for  he  that  believes  neither  scripture 
nor  reason,  (and  you  see  we  have  both  on  our  side,) 
neither  knows  his  own  liberty,  nor  seeks  his  own  safety. 

BY.  My  brethren,  we  are,  as  you  see,  going  all  on 
pilgrimage;  arid,  for  our  better  diversion  from  things 
that  are  bad,  give  me  leave  to  propound  unto  you  this 
question : 

Suppose  a  man,  a  minister,  or  a  tradesman,  &c. 
should  have  an  advantage  lie  before  him  to  get  the 
good  blessings  of  this  life,  yet  so  as  that  he  can  by  no 
means  come  by  them,  except,  in  appearance  at  least, 

*  This  dialogue  is  not  in  the  least  more  absurd  and  selfish,  than  the  dis- 
course of  many  who  attend  on  the  preaching  of  the  gospel,  and  expect  to  be 
thought  believers.  They  connect  '  the  wisdom  of  the  serpent'  with  his 
craft  and  maiice,  not  with  the  harmlessness  of  the  dove:  if  worldly  lucre  be 
the  honey,  they  imitate  the  bee,  and  only  attend  to  religion  when  they  can 
gain  by  it :  they  cut  and  shape  their  creed  and  conduct  to  suit  the  times, 
and  to  please  those  among  whom  they  live :  they  determine  to  keep  what 
they  have  at  any  rate,  and  to  get  more,  if  it  can  be  done  without  open  scan- 
dal ;  never  seriously  recollecting  that  they  are  mere  stewards  of  providential 
advantages,  of  which  a  strict  account  must  at  last  be  given ;  and,  instead 
of  willingly  renouncing  or  expending  them,  for  the  Lord's  sake,  when  his 
providence  or  commandment  requires  it,  they  determine  to  hoard  them  up 
for  themselves  and  families,  or  spend  them  in  worldly  indulgence ;  and  then 
quote  and  pervert  scripture  to  varnish  over  this  base  idolatry. 

2E 


234  THE  PILGRIM'S  PROGRESS. 

he  becomes  extraordinary  zealous  in  some  points  of 
religion  that  he  meddled  not  with  before, — may  he  not 
use  this  means  to  attain  his  end,  and  yet  be  a  right 
honest  man  ? 

MONEY.  I  see  the  bottom  of  your  question;  and, 
with  these  gentlemen's  good  leave,  I  will,  endeavour  to 
shape  you  an  answer.  And,  first,  to  speak  to  your 
question,  as  it  concerneth  a  minister  himself.  Suppose 
a  minister,  a  worthy  man,  possessed  but  of  a  very  small 
benefice,  and  has  in  his  eye  a  greater,  more  fat  and 
plump  by  far:  he  has  also  now  an  opportunity  of 
getting  it,  yet  so  as  by  being  more  studious,  by 
preaching  more  frequently  and  zealously,  and,  because 
the  temper  of  the  people  requires  it,  by  altering  of 
some  of  his  principles :  for  my  part,  I  see  no  reason 
why  a  man  may  not  do  this,  provided  he  has  a  call, 
ay,  and  more  a  great  deal  besides,  and  yet  be  an 
honest  man.  For  why  ? 

1.  His  desire  of  a  greater  benefice  is  lawful;  this 
cannot  be  contradicted,  since  it  is  set  before  him  by 
Providence :  so  then  he  may  get  it  if  he  can,  making 
no  question  for  conscience'  sake. 

2.  Besides,  his  desire  after  that  benefice  makes  him 
more  studious,  a  more  zealous  preacher,  &c.,  and  so 
makes  him  a  better  man,  yea,  makes  him  better  im- 
prove his  parts ;  which  is  according  to  the  mind  of  God. 

3.  Now,  as  for  his  complying  with  the  temper  of  his 
people,  by  deserting,  to  serve  them,  some  of  his  prin- 
ciples, this  argueth,  (1.)  that  he  is  of  a  self-denying 
temper,  (2.)  of  a  sweet  and  winning  deportment ;  and 
(3.)  so  more  fit  for  the  ministerial  function. 

4.  I  conclude,  then,  that  a  minister  that  changes  a 
small  for  a  great,  should  not,  for  so  doing,  be  judged 


THE  PILGRIM'S  PROGRESS.  235 

as  covetous;  but  rather,  since  he  is  improved  in  his 
parts  and  industry  thereby,  be  counted  as  one  that 
pursues  his  call,  and  the  opportunity  put  into  his  hand 
to  do  good.*  \V 

And  now  to  the  second  part  of  the  question,  which 
concerns  the  tradesman  you  mentioned :  suppose  such 
an  one  to  have  but  a  poor  employ  in  the  world,  but,  by 
becoming  religious,  he  may  mend  his  market,  perhaps 
get  a  rich  wife,  or  more  and  far  better  customers  to  his 
shop.  For  my  part,  I  see  no  reason  but  this  may  be 
lawfully  done.  For  why  ? 

1.  To  become  religious  is  a  virtue,  by  what  means 
soever  a  man  becomes  so. 

2.  Nor  is  it  unlawful  to  get  a  rich  wife,  or  more  cus- 
tom to  my  shop. 

3.  Besides,  the  man  that  gets  these  by  becoming  re- 
ligious, gets  that  which  is  good,  of  them  that  are  good, 
by  becoming  good  himself;   so  then  here  is  a   good 
wife,  and  good  customers,  and  good  gain,  and  all  these 
by  becoming   religious,  which  is   good:   therefore,  to 
become  religious  to  get  all  these,  is  a  good  and  pro- 
fitable design. 

*  There  is  a  fund  of  satirical  humour  in  the  supposed  case  here  very 
gravely  stated ;  and  if  the  author,  in  his  accurate  observations  on  mankind, 
selected  his  example  from  among  the  mercenaries  that  are  the  scandal  of 
the  established  church,  her  most  faithful  friends  will  not  greatly  resent  this 
conduct  of  a  dissenter.  The  worthy  clergyman  seeks  first  (not '  the  king- 
dom of  God  and  his  righteousness,'  or  the  glory  of  God  in  the  salvation  of 
souls,  but)  a  rich  benefice :  to  attain  this  primary  object,  means  must  be 
used;  and  hypocritical  pretensions  to  diligence,  zeal,  piety,  with  some 
change  of  doctrine,  merely  to  please  men,  seem  most  likely  to  succeed , 
and  so  this  most  base,  prevaricating,  selfish  and  ungodly  plan  is  adopted ! 
In  how  many  thousand  of  instances  has  this  been  an  awful  reality?  How 
often  has  it  been  pleaded  for,  as  prudent  and  laudable,  by  men,  not  only  pre- 
tending to  common  honesty  and  sincerity,  but  calling  themselves  the  disci- 
ples of  Jesus  Christ ! 


236  THE  PILGRIM'S   PROGRESS. 

This  answer,  thus  made  by  Mr.  Money-love  to  Mr. 
By-ends'  question,  was  highly  applauded  by  them  all : 
wherefore  they  concluded,  upon  the  whole,  that  it  was 
most  wholesome  and  advantageous.  And  because,  as 
they  thought,  no  man  was  able  to  contradict  it,  and 
because  Christian  and  Hopeful  were  yet  within  call, 
they  jointly  agreed  to  assault  them  with  the  question 
as  soon  as  they  overtook  them;  and  the  rather,  be- 
cause they  had  opposed  Mr.  By-ends  before.  So  they 
called  after  them,  and  they  stopped  and  stood  still  till 
they  came  up  to  them:  but  they  concluded,  as  they 
went,  that  not  Mr.  By-ends,  but  old  Mr.  Hold-the-world, 
should  propound  the  question  to  them;  because,  as 
they  supposed,  their  answer  to  him  would  be  without 
the  remainder  of  that  heat  that  was  kindled  betwixt 
Mr.  By-ends  and  them,  at  their  parting  a  little  before. 

So  they  came  up  to  each  other,  and,  after  a  short 
salutation,  Mr.  Hold-the-world  propounded  the  question 
to  Christian  and  his  fellow,  and  bid  them  to  answer  it, 
if  they  could. 

Then  said  Christian,  Even  a  babe  in  religion  may 
answer  ten  thousand  such  questions.  For  if  it  be  un- 
lawful to  follow  Christ  for  loaves,  as  it  is,  John  vi.  26, 
how  much  more  abominable  is  it  to  make  of  him  and 
religion  a  stalking-horse  to  get  and  enjoy  the  world ! 
Nor  do  we  find  any  other  than  heathens,  hypocrites, 
devils,  and  witches,  that  are  of  this  opinion. 

1.  Heathens:  for  when  Hamor  and  Shechem  had 
a  mind  to  the  daughter  and  cattle  of  Jacob,  and  saw 
that  there  was  no  way  for  them  to  come  at  them,  but 
by  being  circumcised ;  they  say  to  their  companions, 
"  If  every  male  of  us  be  circumcised,  as  they  are  cir- 
cumcised, shall  not  their  cattle  and  their  substance, 


THE  PILGRIM'S   PROGRESS.  237 

and  every  beast  of  theirs,  be  ours  ?"  Their  daughters 
and  their  cattle  were  that  which  they  sought  to  obtain, 
and  their  religion  the  stalking-horse  they  made  use  of 
to  come  at  them.  Read  the  whole  story,  Genesis  xxxiv. 
20—24. 

2.  The  hypocritical  Pharisees  were  also  of  this  reli- 
gion:  long  prayers  were  their  pretence;   but  to  get 
widows'  houses  was  their  intent,  and  greater  damnation 
was  from  God  their  judgment/ 

3.  Judas  the  devil  was  also  of  this  religion :  he  was 
religious  for  the  bag,  that  he  might  be  possessed  of 
what  was  put  therein ;  but  he  was  lost,  cast  away,  and 
the  very  son  of  perdition. 

4.  Simon  the  wizard  was  of  this  religion  too :  for  he 
would  have  had  the  Holy  Ghost,  that  he  might  have 
got  money  therewith;   and  his  sentence  from  Peter's 
mouth  was  according.g 

5.  Neither  will  it  out  of  my  mind,  but  that  that  man 
that  takes  up  religion  for  the  world,  will  throw  away 
religion  for  the  world ;  for  so  surely  as  Judas  designed 
the  wrorld  in  becoming  religious,  so  surely  did  he  also 
sell  religion  and  his  Master  for  the  same.     To  answer 
the  question  therefore  affirmatively,  as  I  perceive  you 
have  done,  and  to  accept  of,  as  authentic,  such  answer, 
is  both  heathenish,  hypocritical,  and  devilish ;  and  your 
reward  will  be  according  to  your  works. 

Then  they  stood  staring  one  upon  another,  but  had 
not  wherewith  to  answer  Christian.  Hopeful  also  ap- 
proved of  the  soundness  of  Christian's  answer;  so 
there  was  a  great  silence  among  them.  Mr.  By-ends 
and  his  company  also  staggered  and  kept  behind,  that 
Christian  and  Hopeful  might  outgo  them.  Then  said 

f  Luke  xx.  46,  47.  g  Acts.  viii.  18—23. 


238  THE  PILGRIM'S   PROGRESS. 

Christian  to  his  fellow,  If  these  men  cannot  stand  be- 
fore the  sentence  of  men,  what  will  they  do  with  the 
sentence  of  God  ?  And  if  they  are  mute  when  dealt 
with  by  vessels  of  clay,  what  will  they  do  when 
they  shall  be  rebuked  by  the  flames  of  a  devouring 


THE  EASE  THAT 
PILGRIMS  HAVE  IS 
BUT  LITTLE  IN 
THIS  WORLD. 


LUCRE-HILL, 
DANGEROUS   HILL. 


Then  Christian  and  Hopeful  outwent 
them  again,  and  went  till  they  came  at  a 
delicate  plain,  called  Ease;  where  they 
went  with  much  content :  but  that  plain  was  but  nar- 
row, so  they  were  quickly  got  over  it.  Now,  at  the 
further  side  of  that  plain  was  a  little  hill,  called  Lucre, 
and  in  that  hill  a  silver  mine,  which  some  of  them  that 
had  formerly  gone  that  way,  because  of  the  rarity  of 
it,  had  turned  aside  to  see ;  but  going  too  near  the 
A  brim  of  the  pit,  the  ground,  being  de- 
ceitful under  them,  broke,  and  they  were 
slain :  some  also  had  been  maimed  there,  and 

*  God  permits  Satan  to  bait  his  own  hook  with  some  worldly  advantage, 
in  order  to  induce  men  to  renounce  their  profession,  expose  their  hypocrisy, 
or  disgrace  the  gospel :  and  they  (poor  deluded  mortals  !)  call  it  '  an  open- 
ing of  Providence.'  The  Lord  indeed  puts  the  object  in  their  way,  if  they 
will  break  his  commandments  in  order  to  seize  upon  it :  but  he  does  this  in 
order  to  prove  them,  and  to  show  whether  they  most  love  him  or  their 
worldly  interests ;  and  it  is  the  devil  that  tempts  them  to  seize  the  advan- 
tage by  sinful  compliances  or  hypocritical  pretences  that  he  may  « take  them 
captive  at  his  will.'  The  arguments  here  adduced,  by  an  admirable  imita- 
tion of  the  pleas  often  used  on  such  occasions,  are  only  valid  on  the  supposi- 
tion that  religion  is  a  mere  external  appearance,  and  has  nothing  to  do  with 
the  state  of  the  heart  and  affections ;  and  in  short,  that  hypocrisy  and  piety 
are  words  precisely  of  the  same  meaning.  Upon  the  whole,  the  answer  of 
Christian,  though  somewhat  rough,  is  so  apposite  and  conclusive,  that  it  is 
sufficient  to  fortify  every  honest  and  attentive  mind  against  all  the  argu- 
ments, which  the  whole  tribe  of  time-serving  professors  of  Christianity, 
ever  did,  or  ever  can  adduce,  in  support  of  their  ingenious  schemes  and  as- 
siduous efforts  to  reconcile  religion  with  covetousness  and  love  of  the  world, 
or  to  render  them  subservient  to  their  secular  interests. 


THE  PILGRIM'S  PROGRESS. 


239 


could    not    to    their    dying  day   be   their  own   men 
again.1* 

Then  I  saw  in  my  dream,  that  a  little  off  the  road, 


over-against  the  silver  mine,  stood  Demas 
(gentleman-like)   to    call   passengers    to 


DEMAS      AT      TUB 
HILL   LUCRE. 


*  When  the  church  enjoys  outward  peace  and  prosperity  (which  has 
been  generally  but  for  a  transient  season,)  they,  who  profess  the  gospel,  are 
peculiarly  exposed  to  the  temptation  of  seeking  worldly  riches  and  distinc- 
tions which  at  other  times  were  placed  at  such  a  distance  as  to  lose  most  of 
their  attractive  influence ;  and  many  in  such  circumstances  are  more  discon- 
certed and  disposed  to  murmur,  if  excluded  from  sharing  these  idolized  prizes, 
than  Christians  appear  to  have  been,  under  the  most  cruel  persecutions. 
But  the  Hill  LUCRE,  with  the  silver  mine,  is  a  little  out  of  the  Pilgrim's 
path,  even  in  times  of  the  greatest  outward  rest  and  security :  and  while 
those  '  who  will  be  rich  fall  into  temptation  and  a  snare,  and  into  many 
foolish  and  hateful  lusts,  which  drown  men  in  destruction  and  perdition:' 
others,  forgetting  that  '  the  love  of  money  is  the  root  of  all  evil,  having 
coveted  after  it,  have  erred  from  the  faith,  and  pierced  themselves  through 
with  many  sorrows.' 


HE  CALLS  TO 
CHRISTIAN  AND 
HOPEFUL  TO  COME 
TO  HIM. 


240  THE  PILGRIM'S  PROGRESS. 

come  and  see ;  who  said  to  Christian  and  his  fellow, 
Hoi  turn  aside  hither,  and  I  will  show 
you  a  thing.* 
CHR.  What  thing  is  so  deserving  as  to  turn  us  out 

of  the  way  to  see  it  ? 

*  We  know  not  in  what  way  the  love  of  this  present  world  influenced 
Demas  to  forsake  St.  Paul :  and  it  is  not  agreed  whether  he  afterward  re- 
pented, or  whether  he  was  finally  an  apostate :  yet  our  author,  is  warranted 
by  the  general  opinion  in  thus  using  his  name,  and  afterward  joining  it  with 
those  of  Gehazi,  Judas,  and  others,  who  perished  by  that  idolatry.  The  love 
of  money  does  not  always  spring  from  a  desire  of  covetously  hoarding  it: 
but  often  from  a  vain  affectation  of  gentility  which  is  emphatically  implied 
by  the  epithet  gentleman-like,  bestowed  on  Demas.  The  connexions  that 
professors  form  in  a  day  of  ease  and  prosperity,  and  the  example  of  the  world 
around  them,  and  even  that  of  numbers  who  would  be  thought  to  love  the 
gospel,  seduce  them  insensibly  into  a  style  of  living  that  they  cannot  afford, 
in  order  to  avoid  the  imputation  of  being  sordid  and  singular.  An  increasing 
family  insures  additional  expenses,  and  children  genteelly  educated  naturally 
expect  to  be  provided  for  accordingly.  Thus  debts  are  contracted  and  grad- 
ually accumulate :  it  is  neither  so  easy  nor  reputable  to  retrench,  as  it  was 
to  launch  out :  and  numerous  tempters  induce  men  thus  circumstanced  to 
turn  aside  to  the  Hill  Lucre ;  that  is,  to  leave  the  direct  path  of  probity  and 
piety,  that  they  may  obtain  supplies  to  their  urgent  and  clamorous  neces- 
sities. Young  persons  when  they  first  set  out  in  life,  often  lay  the  founda- 
tion for  innumerable  evils,  by  vainly  emulating  the  expensive  style  of  those 
in  the  same  line  of  business,  or  the  same  rank  in  the  community,  who  are 
enabled  to  support  such  expenses,  either  by  extensive  dealings  or  unjusti- 
fiable means.  Many  are  the  bankruptcies,  which  originate  from  this  mis- 
taken conduct:  and  besides  this,  it  is  often  found,  that  fair  profits  are  inade- 
quate to  uphold  the  appearance  which  was  at  first  needlessly  assumed ;  so 
that  necessity  is  pleaded  for  engaging  in  those  branches  of  trade,  or  seizing 
on  those  emoluments,  which  the  conduct  of  worldly  people  screens  from  total 
scandal,  but  which  are  evidently  contrary  to  the  word  of  God,  and  the  plain 
rule  of  exact  truth  and  rectitude ;  and  which  render  their  consciences  very 
uneasy.  But  who  can  bear  the  mortification  of  owning  himself  poorer  than 
he  was  thought  to  be  1  Who  dare  risk  the  consequences  of  being  suspected 
to  be  insolvent]  In  these  ensnaring  circumstances,  professed  Christians, 
if  not  powerfully  influenced  by  religious  principles,  will  be  almost  sure  to 
embrace  Demas's  invitation,  along  with  By-ends,  Money-love,  and  Save-all ; 
and  if  they  be  'not  drowned  in  destruction  and  perdition,'  will  'fall  into 
temptation  and  a  snare,  and  pierce  themselves  through  with  many  sorrows.' 


THE  PILGRIM'S   PROGRESS.  241 

DEMAS.  Here  is  a  silver  mine,  and  some  digging  in  it 
for  treasure ;  if  you  will  come,  with  a  little  pains  you 
may  richly  provide  for  yourselves. 

Then  said  Hopeful,  Let  us  go  see. 

Not  I,  said  Christian ,  I  have  heard  of  this  place 

It  therefore  is  incumbent  on  every  one,  well  to  consider,  that  it  is  as  unjust 
to  contract  debts  for  superfluous  indulgences,  or  to  obtain  credit  by  false 
appearances  of  affluence,  as  it  is  to  defraud  by  any  other  imposition :  and 
that  this  kind  of  dishonesty  makes  way  for  innumerable  temptations  to  more 
disgraceful  species  of  the  same  crime :  not  to  speak  of  its  absolute  inconsis- 
tency with  piety  and  charity. 

But  none  are  in  this  respect  so  much  exposed  as  ministers  and  their  fam- 
ilies, when,  having  no  private  fortune,  they  are  situated  among  the  affluent 
and  genteel :  and  by  yielding  to  this  temptation,  they  are  often  incapacitated 
from  paying  their  debts  with  punctuality:  they  are  induced  to  degrade 
their  office  by  stooping  to  unsuitable  methods  of  extricating  themselves  out 
of  difficulties,  from  which  strict  frugality  would  have  preserved  them,  and 
by  laying  themselves  under  obligations  to  such  men  as  are  capable  of  abusing 
their  purchased  superiority ;  and,  above  all,  they  are  generally  led  to  place 
their  children  in  situations  and  connexions  highly  unfavourable  to  the  inter- 
ests of  their  souls,  in  order  to  procure  them  a  genteel  provision.  If  we  form 
our  judgment  on  this  subject  from  the  Holy  Scriptures,  we  shall  not  think 
of  finding  the  true  ministers  of  Christ  among  the  higher  classes  in  the  com- 
munity, in  matters  of  external  appearance  or  indulgence.  That  informa- 
tion and  learning  which  many  of  them  have  the  opportunity  of  acquiring, 
may  render  them  acceptable  company  to  the  affluent,  especially  to  such  as 
love  them  for  their  work's  sake ;  and  even  the  exercise  of  Christian  tempers 
will  improve  the  urbanity  acquired  by  a  liberal  education,  where  faithfulness 
is  not  concerned.  But  if  a  minister  thinks,  that  the  attention  of  the  great 
or  noble  requires  him  to  copy  their  expensive  style  of  living,  he  grievously 
mistakes  the  matter.  For  this  will  generally  forfeit  the  opinion  before  en- 
tertained of  his  good  sense  and  regard  to  propriety :  and  his  official  declara- 
tions, concerning  the  vanity  of  earthly  things,  and  the  Christian's  indiffer- 
ence to  them,  will  be  suspected  of  insincerity ;  while  it  is  observed,  that  he 
conforms  to  the  world,  as  far  or  even  further  than  his  circumstances  will 
admit :  and  thus  respect  will  often  be  changed  into  disgust.  Nay,  indeed, 
the  superior  orders  in  society  do  not  choose  to  be  too  closely  copied,  in  those 
things  which  they  deem  their  exclusive  privileges ;  especially  by  one  who, 
(they  must  think,)  secretly  depends  on  them  to  defray  the  expense  of  the 
intrusive  competition.  The  consistent  minister  of  Christ  will  certainly  de- 
sire to  avoid  every  thing  mean  and  sordid,  and  to  retrench  in  every  other 

2F 


242  THE  PILGRIM'S   PROGRESS. 


HOPEFDL  TEMPT- 
ED TO  GO,  BDT 
CHRISTIAN  HOLDS 
HIM  BACK. 


before  now,  and  how  many  have  there 
been   slain;   and,  besides,  that  treasure 
is  a  snare  to  those   that  seek  it,  for  it 
hindereth  them  in  their  pilgrimage. 

Then  Christian  called  to  Demas,  saying,  Is  not  the 
place  dangerous  ?  hath  it  not  hindered  many  in  their 
pilgrimage  ? 

DEMAS.  Not  very  dangerous,  except  to  those  that 
are  careless.  But  withal  he  blushed  as  he  spake. 

Then  said  Christian  to  Hopeful,  Let  us  not  stir  a 
step,  but  still  keep  on  our  way.* 

way  rather  than  exhibit  the  appearance  of  penury :  but,  provided  he  and  his 
family  can  maintain  a  decent  simplicity,  and  the  credit  of  punctuality  in  his 
payments,  he  will  not  think  of  aspiring  any  higher.  If,  in  order  to  do  this, 
he  be  compelled  to  exercise  considerable  self-denial,  he  will  think  little  of  it, 
while  he  looks  more  to  Jesus  and  his  Apostles,  than  to  the  few  of  a  superior 
rank  who  profess  the  gospel :  and  could  he  afford  something  genteel  and 
fashionable,  he  would  deem  it  more  desirable  to  devote  a  larger  portion  to 
pious  and  charitable  uses,  than  to  squander  it  in  vain  affectation.  Perhaps 
Satan  never  carried  a  more  important  point,  within  the  visible  church,  than 
when  the  opinion  was  adopted,  that  the  clergy  were  gentlemen  by  profes- 
sion ;  and  when  he  led  them  to  infer  from  it,  that  they  and  their  families 
ought  to  live  in  a  genteel  and  fashionable  style.  As  the  body  of  the  clergy 
have  been  mostly  but  slenderly  provided  for,  when  they  were  thus  taught 
to  imitate  the  appearance  of  the  affluent,  the  most  effectual  step  was  taken 
to  reduce  them  to  abject  dependence ;  to  convert  them  into  parasites  and 
flatterers ;  to  render  them  very  indulgent  to  the  vices  of  the  rich  and  great ; 
or  even  to  tempt  them  to  become  the  instruments  of  accomplishing  their 
ambitious  and  licentious  designs ;  and  no  small  part  of  the  selfishness  and 
artifices  of  the  clergy,  which  are  now  made  a  pretext  for  abolishing  the 
order,  and  even  for  renouncing  Christianity,  have  in  fact,  originated  from 
this  fatal  mistake.  In  proportion  as  the  same  principle  is  adopted  by  min- 
isters of  any  description,  similar  effects  will  follow ;  and  a  degree  of  depen- 
dence, inconsistent  with  unembarrassed  faithfulness,  must  be  the  consequence: 
nor  can  we  in  all  cases,  and  without  respect  of  persons,  *  declare  the  whole 
counsel  of  God,'  unless  we  be  willing,  if  required,  to  be,  and  to  appear  as, 
the  poor  followers  of  Him  '  who  had  not  where  to  lay  his  head.' 

*  Inexperienced  believers  are  very  liable  to  be  seduced  by  the  example 
and  persuasions  of  hypocrites;  and  to  deviate  from  the  direct  path,  in  order 


THE  PILGRIM'S  PROGRESS.  243 

HOPE.  I  will  warrant  you,  when  By-ends  comes  up, 
if  he  hath  the  same  invitation  as  we,  he  will  turn  in 
thither  to  see. 

CHR.  No  doubt  thereof,  for  his  principles  lead  him 
that  way,  and  a  hundred  to  one  but  he  dies  there. 

Then  Demas  called  again,  saying,  But  will  you  not 
come  over  and  see  ? 

Then  Christian  roundly  answered,  saying,  Demas, 
thou  art  an  enemy  to  the  right  ways  of  CHRISTIAN 

*  °  ROUNDETH  UP 

the  Lord  of  this  way,  and  hast  been  DEMAS- 
already  condemned  for  thine  own  turning  aside,  by  one 
of  his  Majesty's  judges;11  and  why  seekest  thou  to 
bring  us  into  the  like  condemnation  ?  Besides,  if  we 
at  all  turn  aside,  our  Lord  the  King  will  certainly  hear 
thereof,  and  will  there  put  us  to  shame,  where  we 
would  stand  with  boldness  before  him. 

Demas  cried  again,  that  he  also  was  one  of  their 
fraternity;  and  that  if  they  would  tarry  a  little,  he 
also  himself  would  walk  with  them. 

Then  said  Christian,  What  is  thy  name  ?  Is  it  not 
the  same  by  the  which  I  have  called  thee  ? 

DEMAS.  Yes,  my  name  is  Demas ;  I  am  the  son  of 
Abraham. 

CHR.  I  know  you:  Gehazi  was  your  great-grand- 
father, and  Judas  your  father,  and  you  have  trod  in 
their  steps.  It  is  but  a  devilish  prank  that  thou  usest : 
thy  father  was  hanged  for  a  traitor,  and  thou  deservest 
no  better  reward.1  Assure  thyself,  that  when  we  come 

h  2  Tim.  iv.  10.  i  2  Kings  v.  20—27.    Matt.  xxvi.  14,  15.  xxvii.  3—5. 

to  obtain  worldly  advantages,  by  means  that  many  men  deem  fair  and  hon- 
ourable. In  this  case  the  counsel  and  warnings  of  an  experienced  com- 
panion are  of  the  greatest  moment. 


BY-ENDS        GOES 
OVER    TO    DEMAS. 


244  THE  PILGRIM'S  PROGRESS. 

to  the  King,  we  will  tell  him  of  this  thy  behaviour. 
Thus  they  went  their  way. 

By  this  time  By-ends  and  his  companions  were 
come  again  within  sight,  and  they  at  the 
first  beck  went  over  to  Demas.  Now, 
whether  they  fell  into  the  pit  by  looking  over  the  brink 
thereof,  or  whether  they  went  down  to  dig,  or  whether 
they  were  smothered  in  the  bottom  by  the  damps  that 
commonly  arise,  of  these  things  I  am  not  certain ;  but 
this  I  observed,  that  they  never  were  seen  again  in  the 
way.  Then  sang  Christian: — 

By-ends  and  silver  Demas  both  agree : 
One  calls,  the  other  runs,  that  he  may  be 
A  sharer  in  his  lucre ;  so  these  do 
Take  up  in  this  world,  and  no  further  go. 

Now  I  saw,  that  just  on  the  other  side  of  this  plain, 
the  pilgrims  came  to  a  place  where  stood 
an  old  monument  hard  by  the  highway- 
side  ;  at  the  sight  of  which  they  were  both  concerned, 
because  of  the  strangeness  of  the  form  thereof,  for  it 
seemed  to  them  as  if  it  had  been  a  woman  trans- 
formed into  the  shape  of  a  pillar.  Here,  therefore, 
they  stood  looking  and  looking  upon  it,  but  could  not 
for  a  time  tell  what  they  should  make  thereof.  At 
last  Hopeful  espied,  written  above,  upon  the  head 
thereof,  a  writing  in  an  unusual  hand ;  but  he,  being 
no  scholar,  called  to  Christian  (for  he  was  learned)  to 
see  if  he  could  pick  out  the  meaning :  so  he  came,  and 
after  a  little  laying  of  the  letters  together,  he  found 
the  same  to  be  this,  "  Remember  Lot's  wife."  So  he 
read  it  to  his  fellow ;  after  which  they  both  concluded, 
that  that  was  the  pillar  of  salt  into  which  Lot's  wife 
was  turned,  for  her  looking  back  with  a  covetous 


THEY  SEE  A 
STRANGE  MONU- 
MENT. 


THE  PILGRIM'S  PROGRESS.  245 

heart,  when  she  was  going  from  Sodom  for  safety .k 
Which  sudden  and  amazing  sight  gave  them  occasion 
for  this  discourse. 

CHR.  Ah,  my  brother !  this  is  a  seasonable  sight :  it 
came  opportunely  to  us  after  the  invitation  which 
Demas  gave  us  to  come  over  to  view  the  hill  Lucre ; 
and  had  we  gone  over,  as  he  desired  us,  and  as  thou 
wast  inclined  to  do,  my  brother,  we  had,  for  aught  I 
know,  been  made  like  this  woman,  a  spectacle  for 
those  that  shall  come  after  to  behold. 

HOPE.  I  am  sorry  that  I  was  so  foolish,  and  am 
made  to  wonder  that  I  am  not  now  as  Lot's  wife ;  for 
wherein  was  the  difference  betwixt  her  sin  and  mine  ? 
She  only  looked  back,  and  I  had  a  desire  to  go  see: 
let  grace  be  adored,  and  let  me  be  ashamed  that  ever 
such  a  thing  should  be  in  mine  heart. 

CHR.  Let  us  take  notice  of  what  we  see  here,  for 
our  help  for  time  to  come :  this  woman  escaped  one 
judgment,  for  she  fell  not  by  the  destruction  of  Sodom, 
yet  she  was  destroyed  by  another,  as  we  see  she  is 
turned  into  a  pillar  of  salt. 

HOPE.  True,  and  she  may  be  to  us  both  caution  and 
example :  caution,  that  we  should  shun  her  sin ;  or  a 
sign  of  what  judgment  will  overtake  such  as  shall  not 
be  prevented  by  this  caution :  so  Korah,  Dathan,  and 
Abiram,  with  the  two  hundred  and  fifty  men  that 
perished  in  their  sin,  did  also  become  a  sign  or  ex- 
ample to  others  to  beware.1  But,  above  all,  I  muse  at 
one  thing,  to  wit,  how  Demas  and  his  fellows  can 
stand  so  confidently  yonder  to  look  for  that  treasure, 
which  this  woman  but  for  looking  behind  her  after, 
(for  we  read  not  that  she  stepped  one  foot  out  of  the 

k  Gen.  xix.  2G.  1  Num.  xxvi.  9,  10. 


246  THE  PILGRIM'S  PROGRESS. 

way,)  was  turned  into  a  pillar  of  salt ;  especially  since 
the  judgment  which  overtook  her,  did  make  her  an 
example  within  sight  of  where  they  are:  for  they 
cannot  choose  but  see  her,  did  they  but  lift  up  their 
eyes.* 

CHR.  It  is  a  thing  to  be  wondered  at,  and  it  argueth 
that  their  hearts  are  grown  desperate  in  the  case ;  and 
I  cannot  tell  who  to  compare  them  to  so  fitly,  as  to 
them  that  pick  pockets  in  the  presence  of  the  judge,  or 
that  will  cut  purses  under  the  gallows.  It  is  said  of 
the  men  of  Sodom,  that  "  they  were  sinners  exceed- 
ingly," because  they  were  sinners  "  before  the  Lord," 
that  is,  in  his  eye-sight,  and  notwithstanding  the  kind- 
nesses that  he  had  showed  them ;  for  the  land  of 
Sodom  was  now  like  the  garden  of  Eden  heretofore.1" 
This,  therefore,  provoked  him  the  more  to  jealousy, 
and  made  their  plague  as  hot  as  the  fire  of  the  Lord 
out  of  heaven  could  make  it.  And  it  is  most  rationally 
to  be  concluded,  that  such,  even  such  as  these  are,  that 
shall  sin  in  the  sight,  yea,  and  that  too  in  despite  of 
such  examples  that  are  set  continually  before  them  to 

m  Gen.  xiii.  10, 13. 

*  It  is  indeed  most  wonderful  that  men,  who  profess  to  believe  the  Bible, 
can  so  confidently  attempt  to  reconcile  the  love  of  the  world  with  the  ser- 
vice of  God ;  when  the  instructions,  warnings  and  examples  in  the  sacred 
volume,  which  show  the  fatal  consequences  of  such  endeavours,  are  so  nu- 
merous, express,  and  affecting !  If  Lot's  wife,  who  merely  hankered  after 
the  possessions  she  had  left  behind  in  Sodom,  and  looked  back  with  a  design 
of  returning,  was  made  a  monument  of  the  Lord's  vengeance,  and  a  warning 
to  all  future  ages;  what  will  be  the  doom  of  those  professed  Christians,  who 
habitually  prefer  worldly  gain,  or  the  vain  pomp  and  indulgence  that  may 
be  purchased  with  it,  to  the  honour  of  Christ,  and  obedience  to  his  most  rea- 
sonable commandments'?  The  true  cause  of  this  infatuation  is  here  as- 
signed :  they  *  do  not  lift  up  their  eyes ;'  and  it  is  to  be  feared  most  of  them 
never  will,  before  '  they  life  them  up  in  hell,  being  in  torment.' 


THE  PILGRIM'S  PROGRESS.  247 

caution  them  to  the  contrary,  must  be  partakers  of 
severest  judgments. 

HOPE.  Doubtless  thou  hast  said  the  truth ;  but  what 
a  mercy  is  it,  that  neither  thou,  but  especially  I,  am 
not  made  myself  this  example !  This  mmistereth  oc- 
casion to  us  to  thank  God,  to  fear  before  him,  and 
always  to  remember  Lot's  wife. 

I  saw  then  that  they  went  on  their  way  to  a  pleasant 
river,  which  David  the  king  called  "the  A  RIVER. 
river  of  God ;"  but  John,  "  the  river  of  the  water  of 
life."n  Now,  their  way  lay  just  upon  the  bank  of  this 
river:  here,  therefore,  Christian  and  his  companion 
walked  with  great  delight;  they  drank  also  of  the 
water  of  the  river,  which  was  pleasant  and  enlivening 
to  their  weary  spirits.  Besides,  on  the  banks  of  this 
river,  on  either  side,  were  green  trees 
with  all  manner  of  fruit ;  and  the  leaves 
they  ate  to  prevent  surfeits,  and  other  TRE!S.S 
diseases  that  are  incident  to  those  that  heat  their  blood 
by  travels.  On  either  side  of  the  river  was  also  a 
meadow,  curiously  beautified  with  lilies ; 
and  it  was  green  all  the  year  long.  In 
this  meadow  they  lay  down  and  slept,  for  here  they 
might  lie  down  safely.0  When  they  awoke,  they  ga- 
thered again  of  the  fruit  of  the  trees,  and  drank  again 
of  the  water  of  the  river,  and  then  lay  down  again  to 
sleep.  Thus  they  did  several  days  and  nights.  Then 
they  sang — 

Behold  ye  how  these  crystal  streams  do  glide, 

To  comfort  pilgrims  by  the  high-way  side. 

The  meadows  green,  besides  their  fragrant  smell, 

Yield  dainties  for  them ;  and  he  who  can  tell 

What  pleasant  fruit,  yea,  leaves,  these  trees  do  yield, 

Will  soon  sell  all,  that  he  may  buy  this  field. 

n  Psalm  xlvi.  4.    Ezek.  xlvii.    Rev.  xxii.  1.  o  Psalm  xxiii.    Isa.  xiv.  30. 


TREES     BY     THE 
RIVEK. 


THE    FRDIT    AND 
LEAVES        OF        THE 


A  MEADOW,  IN 
WHICH  THEY  LIE 
DOWN  TO  SLEEP. 


248  THE  PILGRIM'S  PROGRESS. 

So  when  they  were  disposed  to  go  on,  (for  they  were 
not  as  yet  at  their  journey's  end,)  they  ate,  and  drank, 
and  departed.* 

Now,  I  beheld  in  my  dream,  that  they  had  not  jour- 
neyed far,  but  the  river  and  the  way  for  a  time  parted, 
at  which  they  were  not  a  little  sorry ;  yet  they  durst 
not  go  out  of  the  way.  Now  the  way  from  the  river 
was  rough,  and  their  feet  tender  by  reason  of  their 
travels;  so  the  souls  of  the  pilgrims  were  much  dis- 
couraged because  of  the  way.p  Wherefore,  still  as 
they  went  on,  they  wished  for  a  better  way.  Now,  a 

p  Num.  xxi.  4. 

*  When  Abraham  had  given  place  to  his  nephew  Lot,  and  receded  from 
his  interest  for  the  credit  of  his  religion,  he  was  immediately  favoured  with 
a  most  encouraging  vision.  Thus  the  Pilgrims,  having  been  enabled  to  re- 
sist the  temptations  to  turn  aside  for  lucre,  were  indulged  with  more  abun- 
dant spiritual  consolations.  The  Holy  Spirit,  the  inexhaustible  source  of 
life,  light,  holiness  and  joy,  is  represented  by  the  '  River  of  God ;'  even 
that  *  River  of  the  water  of  life,  clear  as  crystal,  proceeding  out  of  the 
throne  of  God  and  the  Lamb.'  All  believers  partake  of  his  sacred  influ- 
ences, which  prepare  the  soul  for  heavenly  felicity,  and  are  earnests  and 
pledges  of  it :  but  there  are  seasons  when  he  communicates  his  holy  com- 
forts in  larger  measure ;  when  the  Christian  sees  such  glory  in  the  salva- 
tion of  Christ ;  so  clearly  ascertains  his  interest  in  it ;  and  realizes  his  obli- 
gations and  privileges,  with  such  lively  exercises  of  adoring  love,  gratitude 
and  joy,  that  he  is  raised  above  his  darkness  and  difficulties ;  enjoys  sweet 
communion  with  God;  forgets,  for  the  moment,  the  pain  of  former  conflicts 
and  the  prospect  of  future  trials ;  finds  his  inbred  corruptions  reduced  to  a 
state  of  subjection,  and  his  maladies  healed  by  lively  exercises  of  faith  in 
the  divine  Saviour ;  and  anticipates  with  unspeakable  delight  the  glory  that 
shall  be  revealed.  Then  communion  with  humble  believers,  (the  lilies  that 
adorn  the  banks  of  the  river,)  is  very  pleasant ;  and  the  soul's  rest  and  sat- 
isfaction in  God  and  his  service  are  safe,  and  his  calm  confidence  is  well 
grounded;  being  widely  different  from  every  species  of  carnal  security. 
Had  this  River  been  intended  as  the  emblem  of  pardon,  justification  and 
adoption,  as  some  understand  the  passage,  it  would  not  have  been  thus  oc- 
casionally introduced  ;  for  these  belong  to  believers  at  all  times,  without  any 
interruption  or  variation  :  but  the  more  abundant  consolations  of  the  Spirit 
are  not  vouchsafed  in  the  same  manner,  and  on  them  the  actual  enjoyment 
of  our  privileges  in  a  great  measure  depends. 


THE  PILGRIM'S  PROGRESS.  249 

little  before  them,  there  was  on  the  left  hand  of  the 
road  a  meadow,  and  a  stile  to  go  over  BY-PATH  MEADOW. 
into  it,  and  that  meadow  is  called  By-path  meadow. 
Then  said  Christian  to  his  fellow,  If  this  meadow  lieth 
along  by  our  way-side,  let  us  go  over  into  it.  Then  he 
went  to  the  stile  to  see,  and  behold  a  ONE TEMPTATION 

MAKES    WAY     FOR 

path  lay  along  by  the  way  on  the  other  ANOTHKU- 
side  of  the  fence.     'Tis  according  to  my  wish,  said 
Christian ;    here   is   the   easiest  going ;    come,   good 
Hopeful,  and  let  us  go  over.* 

HOPE.  But,  how  if  this  path  should  lead  us  out  of 
the  way  ? 

*  Believers,  even  when  in  the  path  of  duty,  walking  by  faith,  and  sup- 
ported by  the  sanctifying  influences  of  the  Spirit,  may  be  abridged  of  those 
holy  consolations  which  they  have  experienced :  and  if  this  trial  be  accom- 
panied with  temporal  losses,  poverty,  sickness,  the  unkindness  of  friends  or 
ill  usage  from  the  world,  they  may  be  greatly  discouraged  ;  and  Satan  may 
have  a  special  advantage  in  tempting  them  to  discontent,  distrust,  envy  or 
coveting.  Thus,  being  more  disposed  to  « wish  for  a  better  way,'  than  to 
pray  earnestly  for  an  increase  of  faith  and  patience,  they  are  tempted  to 
look  out  for  some  method  of  declining  the  cross,  or  shifting  the  difficulty 
which  wearies  them  :  nor  will  it  be  long  before  some  expedient  for  a  tempo- 
rary relief  will  be  suggested.  The  path  of  duty  being  rough,  a  by-path  is 
discovered  which  seems  to  lead  the  same  way:  but,  if  they  will  thus  turn 
aside,  though  they  need  not  break  through  a  hedge,  they  must  go  over  a 
stile.  The  commandments  of  God  mark  out  the  path  of  holiness  and  safety : 
but  a  deviation  from  the  exact  strictness  of  them  may  sometimes  be  plaus- 
ible, and  circumstances  may  seem  to  invite  to  it.  Men  imagine  some  provi- 
dential interposition,  giving  ease  to  the  weary ;  and  they  think  that  the  pre- 
cept may  be  interpreted  with  some  latitude,  that  prudence  should  be  exer- 
cised, and  that  scrupulousness  about  little  things  is  a  mark  of  legality  or 
superstition.  Thus  by  'leaning  to  their  own  understandings,'  and  'trusting 
in  their  own  hearts,'  instead  of  asking  counsel  of  the  Lord,  they  hearken  to 
the  tempter.  Nor  is  it  uncommon  for  Christians  of  deeper  experience,  and 
more  established  reputation  to  mislead  their  juniors,  by  turning  aside  from 
the  direct  line  of  obedience.  For  the  Lord  leaves  them  to  themselves,  to 
repress  their  self-confidence,  and  keep  them  entirely  dependent  on  him ;  and 
thus  teaches  young  converts  to  follow  no  man  further  than  he  follows 
Christ. 

2G 


STRONG  CHRIS- 
TIANS MAV  LEAD 
WEAK  ONES  OUT 
OF  TIIS  WAY. 


SEE    WHAT    IT    IS 
TOO    SUDDENLY    TO 


250  THE  PILGRIM'S  PROGRESS. 

That  is  not  likely,  said  the  other.  Look,  doth  it  not 
go  along  by  the  way-side  ?  So  Hopeful, 
being  persuaded  by  his  fellow,  went  after 
him  over  the  stile.  When  they  were 
gone  over,  and  were  got  into  the  path,  they  found  it 
very  easy  for  their  feet ;  and  withal,  they,  looking  be- 
fore them,  espied  a  man  walking  as  they  did,  and  his 
name  was  Vain-Confidence :  so  they  called  after  him, 
d  asked  him  whither  that  way  led.  He 
.  WITU  said,  To  the  Celestial  Gate.  Look,  said 
Christian,  did  not  I  tell  you  so  ?  by  this  you  may  see 
we  are  right.  So  they  followed,  and  he  went  before 
them.  But  behold  the  night  came  on,  and  it  grew  very 
dark ;  so  that  they  that  went  behind  lost  the  sight  of 
him  that  went  before.* 

He  therefore  that  went  before,  (Vain-Confidence  by 
A  PIT  TO  CATCH   name,)  not  seeing  the  way  before  him, 
™8E  IN!AI  fell  into  a  deep  pit,q  which  was  on  pur- 

pose there  made  by  the  Prince  of  those  grounds,  to 

q  Isa.  ix.  16. 

*  It  would  not  be  politic  in  Satan  to  tempt  believers  at  first  to  flagrant 
crimes  at  which  their  hearts  revolt :  and  therefore  he  endeavours  to  draw 
them  aside,  under  various  pretences,  into  such  plausible  deviations  as  seem 
to  be  of  no  bad  repute  or  material  consequence.  But  every  wrong  step 
makes  way  for  further  temptations,  and  serves  to  render  other  sins  appa- 
rently necessary  :  and  if  it  be  a  deliberate  violation  of  the  least  precept  in 
the  smallest  instance,  from  carnal  motives,  it  involves  such  self-will,  unbe- 
lief, ingratitude,  and  worldly  idolatry,  as  will  most  certainly  expose  the  be- 
liever to  sharp  rebukes  and  painful  corrections.  The  example  also  of  vain 
pretenders  to  religion,  of  whom  perhaps,  at  the  first  interview,  too  favoura- 
ble an  opinion  has  been  formed,  helps  to  increase  the  confidence  of  him  who 
has  departed  from  the  path  of  obedience :  for  these  men  often  express  the 
strongest  assurance,  and  venture  to  violate  the  precepts  of  Christ,  under 
pretence  of  honouring  his  free-grace,  and  knowing  their  liberty  and  priv- 
ilege !  But  darkness  must  soon  envelope  all  who  follow  such  guides,  and 
the  most  extreme  distress  and  danger  are  directly  in  the  way  they  take. 


REASONING  BE- 
TWEEN CHRIS- 
TIAN AND  HOPE- 
FUL. 


THE  PILGRIM'S   PROGRESS.  251 

catch  vain-glorious  fools  withal,  and  was  dashed  in 
pieces  with  his  fall.* 

Now,  Christian  and  his  fellow  heard  him  fall;  so 
they  called,  to  know  the  matter ;  but  there  was  none 
to  answer,  only  they  heard  a  groaning.  Then  said 
Hopeful,  Where  are  we  now  ?  Then  was  his  fellow 
silent,  as  mistrusting  that  he  had  led  him  out  of  the 
way:  and  now  it  began  to  rain,  and  thunder,  and 
lighten  in  a  most  dreadful  manner,  and  the  water  rose 
amain.f 

Then  Hopeful  groaned  in  himself,  say- 
ing, Oh,  that  I  had  kept  on  my  way ! 

CHR.  Who  could  have  thought  that  this  path  should 
have  led  us  out  of  the  way  ? 

HOPE.  I  was  afraid  on't  at  the  very  first,  and  there- 
fore gave  you  that  gentle  caution.  I  would  have  spoke 
plainer,  but  that  you  are  older  than  I. 

CHR.  Good  brother,  be  not  offended ;  I  am  sorry  I 
have  brought  thee  out  of  the  way,  and 
that  I  have  put  thee  into  such  imminent 
danger:  pray,  my  brother,  forgive  me;    WAY; 
I  did  not  do  it  of  an  evil  intent. 

HOPE.  Be  comforted,  my  brother,  for  I  forgive  thee ; 
and  believe,  too,  that  this  shall  be  for  our  good. 

*  This  circumstance  may  represent  the  salutary  effects  which  are  some- 
times produced  on  offending  believers,  by  the  awful  death  of  some  vain- 
glorious hypocrite,  to  whom  they  have  given  too  much  attention.  The 
Lord,  however,  will  in  one  way  or  other  deliver  his  servants  from  the  tem- 
porary prevalence  of  vain-confidence ;  while  presumptuous  transgressors 
perish  in  the  pit  of  darkness  and  despair. 

f  The  holy  law  condemns  every  transgression :  when  the  Christian, 
therefore,  has  fallen  into  wilful  sin,  he  is  often  led  to  fear  that  his  faith  is 
dead,  that  he  is  still  under  the  law,  and  that  his  person  as  well  as  his  con- 
duct is  liable  to  its  righteous  condemnation.  Thus  he  is  brought  back 
again,  as  it  were,  to  the  tempest,  thunder  and  lightning  of  mount  Sinai. 


CHRISTIANS  RE- 
PENTANCE FOR 
LEADING  HIS  BRO- 
THER OUT  OF  THE 


252  THE  PILGRIM'S  PROGRESS. 

CHR.  I  am  glad  I  have  with  me  a  merciful  brother : 
but  we  must  not  stand  here;  let  us  try  to  go  back 
again. 

HOPE.  But,  good  brother,  let  me  go  before. 

CHR.  No,  if  you  please,  let  me  go  first,  that,  if  there 
be  any  danger,  I  may  be  first  therein ;  because  by  my 
means  we  are  both  gone  out  of  the  way.1* 

No,  said  Hopeful,  you  shall  not  go  first ;  for,  your 
mind  being  troubled  may  lead  you  out  of  the  way 
again. — Then,  for  their  encouragement,  they  heard  the 
voice  of  one  saying,  "Let  thine  heart  be  towards 
the  highway;  even  the  way  that  thou  wentest,  turn 
THEY  ARE  IN  DAN-  again."1  But  by  this  time  the  waters 

GER    OF  DROWNING  ^     * 

AS  THEY  GO  BACK.  were  greatly  risen,  by  reason  of  which 
the  way  of  going  back  was  very  dangerous.  (Then  I 
thought,  that  it  is  easier  going  out  of  the  way  when 
we  are  in,  than  going  in  when  we  are  out.)  Yet  they 
adventured  to  go  back;  but  it  was  so  dark,  and  the 
flood  was  so  high,  that  in  their  going  back  they  had 
like  to  have  been  drowned,  nine  or  ten  times.t 

r  Jer.  xxxi.  21. 

*  This  dialogue  is  very  natural  and  instructive,  and  exhibits  that  spirit 
of  mutual  tenderness,  forbearance,  and  sympathy,  which  becomes  Christians 
in  such  perplexing  circumstances.  They,  who  have  misled  others  into  sin, 
should  not  only  ask  forgiveness  of  God,  but  of  them  also ;  and  they  who 
have  been  drawn  aside  by  the  example  and  persuasion  of  their  brethren, 
should  be  careful  not  to  upbraid  or  discourage  them,  when  they  become 
sensible  of  their  fault. 

f  When  such  as  have  turned  aside  are  called  upon  in  Scripture  to  return 
to  God  and  his  ways,  the  exhortation  implies  a  promise  of  acceptance  to  all 
who  comply  with  it,  and  may  be  considered  as  immediately  addressed  to 
every  one  with  whose  character  and  situation  it  corresponds.  It  might  be 
thought,  indeed,  that  an  experienced  believer,  when  convinced  of  any  sin, 
would  find  little  difficulty  in  returning  to  his  duty  and  recovering  his  peace. 
But  a  deliberate  transgression,  however  trivial  it  might  seem  at  the  mo- 
ment, appears  upon  the  retrospect  to  be  an  act  of  most  ungrateful  and  ag- 


THE  PILGRIM'S  PROGRESS.  253 

Neither  could  they,  with  all  the  skill  they  had,  get 
again  to  the  stile  that  night.  Wherefore  at  last,  light- 
ing under  a  little  shelter,  they  sat  down 

0 

there  till  the  day-break:  but  being  weary 

they  fell  asleep.     Now,  there  was,  not  far  from  the 


THEY  SLEEP  IN 

THE       GROUNDS     OF 

G1ANT 


gravated  rebellion ;  so  that  it  brings  such  darkness  upon  the  soul,  and  guilt 
on  the  conscience,  as  frequently  causes  a  man  to  suspect  that  all  his  religion 
has  been  a  delusion.  And,  when  he  would  attempt  to  set  out  anew,  it  oc- 
curs to  him,  that  if  all  his  past  endeavours  and  expectations,  for  many  years, 
have  been  frustrated,  he  can  entertain  little  hope  of  better  success  here- 
after ;  as  he  knows  not  how  to  use  other  means,  or  greater  earnestness,  than 
he  has  already  employed,  as  he  fears,  to  no  purpose.  Nor  will  Satan  ever 
fail,  in  these  circumstances,  to  pour  in  such  suggestions  as  may  overwhelm 
the  soul  with  an  apprehension  that  the  case  is  hopeless,  and  God  inexorable. 
The  believer  will  not,  indeed,  be  prevailed  upon  by  these  discouragements 
wholly  to  neglect  all  attempts  to  recover  his  ground :  but  he  often  resem- 
bles a  man  who  is  groping  in  the  dark  and  cannot  find  his  way,  or  who  is 
passing  through  a  deep  and  rapid  stream,  and  struggling  hard  to  keep  his 
head  above  water. 


254  THE  PILGRIM'S  PROGRESS. 

place  where  they  lay,  a  castle,  called  Doubting  Castle, 
the  owner  whereof  was  Giant  Despair ;  and  it  was  in 
his  grounds  they  now  were  sleeping.  Wherefore  he 
getting  up  in  the  morning  early,  and  walking  up  and 
down  in  his  fields,  caught  Christian  and  Hopeful  asleep 
in  his  grounds.  Then  with  a  grim  and  surly  voice  he 
bid  them  awake,  and  asked  them  whence  they  were, 
and  what  they  did  in  his  grounds.  They  told  him  they 
were  pilgrims,  and  that  they  had  lost  their  way.  Then 
said  the  giant,  You  have  this  night  tres- 
passed on  me  by  trampling  in,  and  lying 
on  my  grounds,  and  therefore  you  must 
go  along  with  me.  So  they  were  forced  to  go,  because 
he  was  stronger  than  they.  They  also  had  but  little 
to  say,  for  they  knew  themselves  in  a  fault.  The 
giant,  therefore,  drove  them  before  him,  and  put  them 
into  his  castle,  into  a  very  dark  dungeon,  nasty  and 
THE  GRIEVOUS-  stinking  to  the  spirits  of  these  two  men.* 

ISSOFTHEIRIM-  * 

Here   then    they   lay   from   Wednesday 


HE  FINDS  THEM  IN 
HIS  GROUNDS,  AND 
CARRIES  THEM  TO 
DOUBTINGCASTLE. 


NESS    OF  THEIR    IM 
f  R  I  S  O  N  M  E  N  T. 


*  When  David  had  fallen  into  the  depths  of  sin  and  distress,  he  cried 
most  earnestly  to  the  Lord ;  and  Jonah  did  the  same  in  the  fish's  belly. 
Extraordinary  cases  require  singular  diligence ;  even  as  greater  exertion  is 
necessary  to  get  out  of  a  pit  than  to  walk  upon  level  ground.  When  be- 
lievers, therefore,  have  brought  themselves,  by  transgressions,  into  great 
terror  and  anguish  of  conscience,  it  is  foolish  to  expect  that  God  will  *  re- 
store to  them  the  joy  of  his  salvation,'  till  they  have  made  the  most  unre- 
served confessions  of  their  guilt :  humbly  deprecated  his  deserved  wrath  in 
persevering  prayer,  and  used  peculiar  diligence  in  every  thing  that  accom- 
panies repentance  and  faith  in  Christ ;  and  tends  to  greater  watchfulness, 
circumspection,  and  self-denial.  But  they  often  seek  relief  in  a  more  com- 
pendious way :  and,  as  they  do  not  wholly  omit  their  customary  religious 
exercises,  or  vindicate  and  repeat  their  transgressions ;  they  endeavour  to 
quiet  themselves  by  general  notions  of  the  mercy  of  God  through  Jesus 
Christ,  and  the  security  of  the  new  covenant ;  and  the  storm  in  their  con- 
sciences subsiding,  they  *  find  a  little  shelter,'  and  *  wait  for  a  more  conve- 
nient opportunity'  of  recovering  their  former  life  and  vigour  in  religion. 
Indeed  the  very  circumstances  which  should  excite  us  to  peculiar  earnest- 


THE  PILGRIM'S   PROGRESS.  255 

morning  till  Saturday  night,  without  one  bit  of  bread, 
or  drop  of  drink,  or  light,  or  any  to  ask  how  they  did : 
they  were,  therefore,  here  in  evil  case,  and  were  far 
from  friends  and  acquaintance.8  Now  in  this  place 

s  Psalm  Ixxxviii.  18. 

ness,  tend,  through  the  depravity  of  our  nature,  to  blind  and  stupefy  the 
heart :  Peter  and  the  other  disciples  *  slept  for  sorrow,'  when  they  were 
more  especially  required  *  to  watch  and  pray,  that  they  might  not  enter  into 
temptation.'  Such  repeated  sins  and  mistakes  bring  believers  into  deep 
distress.  Growing  more  and  more  heartless  in  religion,  and  insensible  in 
a  most  perilous  situation,  they  are  led  habitually  to  infer  that  they  are 
hypocrites ;  that  the  encouragements  of  Scripture  belong  not  to  them ;  that 
prayer  itself  will  be  of  no  use  to  them :  and,  when  they  are  at  length 
brought  to  reflection,  they  are  taken  prisoners  by  Despair,  and  shut  up  in 
Doubting  Castle.  This  case  should  be  carefully  distinguished  from  Chris- 
tian's terrors  in  the  City  of  Destruction,  which  induced  him  to  '  flee  from 
the  wrath  to  come ;'  from  the  Slough  of  Despond,  into  which  he  fell  when 
diligently  seeking  salvation ;  from  the  burden  he  carried  to  the  cross ;  from 
his  conflict  with  Apollyon,  and  his  troubles  in  the  Valley  of  the  Shadow  of 
Death ;  and  even  from  the  terrors  that  seized  him  and  Hopeful  in  By-path- 
meadow,  which  would  have  speedily  terminated  if  they  had  not  slept  on 
forbidden  ground,  and  stopped  short  of  the  refuge  the  Lord  hath  provided. 
'  Despair,  like  a  tremendous  giant,  will  at  last  seize  on  the  souls  of  all  unbe- 
V  lievers :  and  when  Christians  conclude,  from  some  aggravated  and  pertina- 
cious misconduct,  that  they  belong  to  that  company,  even  their  acquaintance 
with  the  Scripture  will  expose  them  to  be  taken  captive  by  him.  They  do 
not  indeed  fall  and  perish  with  Vain-confidence :  but  for  a  season  they  find 
it  impossible  to  rise  superior  to  prevailing  gloomy  doubts  bordering  on  de- 
spair, or  to  obtain  the  least  comfortable  hope  of  deliverance,  or  encourage- 
ment to  use  the  proper  means  of  seeking  it.  Whenever  we  deliberately 
quit  the  plain  path  of  duty,  to  avoid  hardship  and  self-denial,  we  trespass 
on  Giant  Despair's  grounds ;  and  are  never  out  of  his  reach  till  renewed 
exercises  of  deep  repentance  and  faith  in  Christ,  producing  unreserved  obe- 
dience, especially  in  that  instance  where  before  we  refused  it,  have  set  our 
feet  in  the  highway  we  had  forsaken.  This  we  cannot  attain  to,  without 
the  special  grace  of  God,  which  he  may  not  see  good  immediately  to  com- 
municate ;  in  the  mean  time  every  effort  must  be  accompanied  with  dis- 
couragement and  distress :  but  if,  instead  of  persevering,  amidst  our  anxious 
fears,  to  cry  to  him  for  help,  and  wait  his  time  of  showing  mercy,  we  en- 
deavour to  bolster  up  some  false  confidence,  and  take  shelter  in  a  refuge  of 
lies,  the  event  will  be  such  as  is  here  described.  It  will  be  in  vain,  after 


256  THE  PILGRIM'S   PROGRESS. 

Christian  had  double  sorrow,  because  it  was  through 
his  unadvised  counsel  that  they  were  brought  into  this 
distress.* 

Now  Giant  Despair  had  a  wife,  and  her  name  was 
Diffidence :  so,  when  he  was  gone  to  bed,  he  told  his 
wife  what  he  had  done;  to  wit,  that  he  had  taken  a 
couple  of  prisoners,  and  cast  them  into  his  dungeon  for 
trespassing  on  his  grounds.  Then  he  asked  her  also 
what  he  had  best  do  further  to  them  ?  So  she  asked 
what  they  were,  whence  they  carne,  and  whither  they 
were  bound;  and  he  told  her.  Then  she  counselled 
him,  that  when  he  arose  in  the  morning  he  should  beat 
them  without  mercy.  So  when  he  arose,  he  getteth 

such  perverseness,  to  pretend  that  we  have  inadvertently  mistaken  our 
way :  *  our  own  hearts  will  condemn  us ;'  how  then  can  '  we  have  confi- 
dence toward  God,  who  is  greater  than  our  hearts,  and  knoweth  all  things?' 
the  grim  Giant  will  prove  too  strong  for  us,  and  shut  us  up  in  his  noisome 
dungeon,  and  the  recollection  of  our  former  hopes  and  comforts  will  only 
serve  to  aggravate  our  wo.     These  lines  are  here  inserted : — 
*  The  Pilgrims  now,  to  gratify  the  flesh, 
Will  seek  its  ease,  but,  oh !  how  they  afresh 
Do  thereby  plunge  themselves  new  griefs  into ! 
Who  seek  to  please  the  flesh  themselves  undo.' 

*  Perhaps  the  exact  time,  from  Wednesday  morning  till  Saturday  night, 
was  mentioned,  under  the  idea  that  it  was  as  long  as  life  can  generally  be 
supported  in  such  a  situation.  The  believer  may  be  brought  by  wilful  sin 
to  such  a  condition  that,  to  his  own  apprehension,  destruction  is  inevitable. 
Even  a  true  Christian  may  sink  so  low  as  to  have  no  light  or  comfort  from 
the  Scriptures  and  the  Holy  Spirit ;  nothing  to  sustain  his  almost  expiring 
faith  and  hope ;  no  help  or  pity  from  his  brethren,  but  severe  censures  or 
more  painful  suspicions ;  the  horrors  of  an  accusing  conscience,  the  dread 
of  God  as  an  enemy,  connected  with  sharp  and  multiplied  corrections  in  his 
outward  circumstances ;  and  all  this  as  the  price  of  the  ease  or  indulgence 
obtained  by  some  wilful  transgression !  Now  who  that  really  believes  this, 
will  take  encouragement  to  sin  from  the  doctrine  of  final  perseverance ) 
Would  a  man,  for  a  trivial  gain,  leap  down  a  precipice,  even  if  he  could  be 
sure  that  he  should  escape  with  his  life  T  No,  the  dread  of  the  anguish  of 
broken  bones,  and  of  being  made  a  cripple  to  the  end  of  his  days,  would 
effectually  secure  him  from  such  a  madness. 


ON  THURSDAY 
GIANT  DESPAIR 
BEATS  HIS  PRI- 
SONERS. 


ON   FRIDAY   GIANT 
DESPAIR  COUN- 

SELS        THEM         TO 
KILLTHEMSELVES. 


THE  PILGRIM'S  PROGRESS.  257 

him  a  grievous  crab-tree  cudgel,  and  goes  down  into  the 
dungeon  to  them,  and  there  first  falls  to  rating  of  them 
as  if  they  were  dogs,  although  they  gave  him  never  a 
word  of  distaste :  then  he  falls  upon  them, 
arid  beats  them  fearfully,  in  such  sort  that 
they  were  not  able  to  help  themselves,  or  to  turn  them 
upon  the  floor.  This  done,  he  withdraws,  and  leaves 
them  there  to  condole  their  misery,  and  to  mourn 
under  their  distress :  so  all  that  day  they  spent  their 
time  in  nothing  but  sighs  and  bitter  lamentations. 
The  next  night  she,  talking  with  her  husband  further 
about  them,  and  understanding  that  they  were  yet 
alive,  did  advise  him  to  counsel  them  to  make  away 
with  themselves.  So,  when  morning  was 
come,  he  goes  to  them  in  a  surly  manner 
as  before,  and  perceiving  them  to  be  very 
sore  with  the  stripes  that  he  had  given  them  the  day 
before,  he  told  them,  that  since  they  were  never  like 
to  come  out  of  that  place,  their  only  way  would  be 
forthwith  to  make  an  end  of  themselves,  either  with 
knife,  halter,  or  poison :  For  why,  said  he,  should  you 
choose  to  live,  seeing  it  is  attended  with  so  much 
bitterness?  But  they  desired  him  to  let  them  go. 
With  that  he  looked  ugly  upon  them,  and,  rushing  to 
them,  had  doubtless  made  an  end  of  them  himself,  but 
that  he  fell  into  one  of  his  fits,  (for  he 
sometimes,  in  sunshiny  weather,  fell  into 
fits,)  and  lost  for  a  time  the  use  of  his  hands.  Where- 
fore he  withdrew,  and  left  them,  as  before,  to  consider 
what  to  do.*  Then  did  the  prisoners  consult  between 

*  Despair  seldom  fully  seizes  any  man  in  this  world ;  and  the  strongest 
hold  it  can  get  of  a  true  believer  amounts  only  to  a  prevailing  distrust  of 
God's  promises,  with  respect  to  his  own  case :  for  this  is  accompanied  by 
some  small  degree  of  latent  hope,  discoverable  in  its  effects,  though  unper- 

2H 


THE    GIANT   SOME- 
TIMES  HAS    FITS. 


CHRISTIAN 
CRUSHED. 


258  THE  PILGRIM'S   PROGRESS. 

themselves  whether  it  was  best  to  take  his  counsel,  or 
no ;  and  thus  they  began  to  discourse : 

Brother,  said  Christian,  what  shall  we  do?  The 
life  that  we  now  live  is  miserable.  For  my  part,  I 
know  not  whether  it  is  best,  to  live  thus, 
or  to  die  out  of  hand ;  "  my  soul  chooseth 
strangling  rather  than  life,"1  and  the  grave  is  more 
easy  for  me  than  this  dungeon!  Shall  we  be  ruled 
by  the  giant  ? 

HOPE.  Indeed  our  present  condition  is  dreadful,  and 
death  would  be  far  more  welcome  to  me  than  thus  for 
ever  to  abide:  but  yet  let  us  consider;  the  Lord  of 
the  country  to  which  we  are  going  hath  said,  "  Thou 
shalt  do  no  murder ;"  no,  not  to  another  man's  person ; 
much  more  then  are  we  forbidden  to  take  his  counsel 
to  kill  ourselves.  Besides,  he  that  kills  another  can 
but  commit  murder  upon  his  body ;  but,  for  one  to  kill 
himself,  is  to  kill  body  and  soul  at  once.  And,  more- 
over, my  brother,  thou  talkest  of  ease  in 
the  grave;  but  hast  thou  forgotten  the 
hell  whither  for  certain  the  murderers  go  ?  for  "  no 

t  Job  vii.  15. 

ceived  amidst  the  distressing  feelings  of  the  heart.  Perhaps  this  was  in- 
tended in  the  allegory  by  the  circumstance  of  Despair's  doing  nothing  to 
the  Pilgrims,  save  at  the  instance  of  his  wife  Diffidence.  Desponding  fears, 
when  they  so  prevail  as  to  keep  men  from  prayer,  make  way  for  temptations 
to  suicide,  as  the  only  relief  from  misery :  but  when  there  is  any  true  faith, 
however  it  may  seem  wholly  out  of  exercise,  the  temptation  will  be  eventu- 
ally overcome,  provided  actual  insanity  do  not  intervene ;  and  this  is  a  very 
uncommon  case  among  religious  people,  whatever  slanders  their  enemies 
may  circulate,  in  order  to  prejudice  men's  minds  against  the  truth.  Most, 
if  not  all,  modern  editions  read,  *  for  he  sometimes  in  sunshiny  weather 
fell  into  fits :'  but  the  words  in  sunshiny  weather,  are  not  in  the  old  edition 
before  me.  If  the  author  afterward  added  them,  he  probably  intended  to 
represent  those  transient  glimpses  of  hope,  which  preserve  believers  from 
such  dire  extremities  in  their  most  discouraged  seasons. 


HOPEFUL      COM- 
FORTS  HIM. 


THE  PILGRIM'S  PROGRESS.  259 

murderer  hath  eternal  life,"  &c.  And  let  us  consider 
again,  that  all  the  law  is  not  in  the  hand  of  Giant 
Despair:  others,  so  far  as  I  can  understand,  have 
been  taken  by  him  as  well  as  we,  and  yet  have  escaped 
out  of  his  hands.  Who  knows  but  that  God,  who 
made  the  world,  may  cause  that  Giant  Despair  may 
die,  or  that,  at  some  time  or  other,  he  may  forget  to 
lock  us  in;  or  that  he  may  in  a  short  time  have 
another  of  his  fits  before  us,  and  may  lose  the  use  of 
his  limbs?  And  if  ever  that  should  come  to  pass 
again,  for  my  part,  I  am  resolved  to  pluck  up  the 
heart  of  a  man,  and  to  try  my  utmost  to  get  from 
under  his  hand.  I  was  a  fool  that  I  did  not  try  to  do 
it  before :  but,  however,  my  brother,  let  us  be  patient, 
and  endure  a  while;  the  time  may  come  that  may 
give  us  a  happy  release;  but  let  us  not  be  our  own 
murderers.  With  these  words  Hopeful  at  present 
did  moderate  the  mind  of  his  brother;  so  they  con- 
tinued together  in  the  dark  that  day,  in  their  sad  and 
doleful  condition.* 

*  They,  who  have  long"  walked  with  stable  peace  in  the  ways  of  God,  are 
often  known  to  be  more  dejected,  when  sin  hath  filled  their  consciences 
with  remorse,  than  younger  professors  are ;  especially  if  they  have  caused 
others  to  offend,  or  brought  reproach  on  the  gospel.  Their  recent  conduct, 
as  inconsistent  with  their  former  character  and  profession,  seems  a  decided 
proof  of  self-deception ;  they  deem  it  hopeless  to  begin  all  over  again ; 
Satan  endeavours  to  the  utmost  to  dishearten  new  converts  by  their  ex- 
ample ;  and  the  Lord  permits  them  to  be  overwhelmed  for  a  time  with  dis- 
couragement, for  a  warning  to  others ;  to  vindicate  the  honour  of  his  truth 
which  they  have  disgraced ;  to  counterpoise  such  attainments  or  services,  as 
might  otherwise  « exalt  them  above  measure ;'  and  to  show  that  none  has 
any  strength  independent  of  Him,  and  that  he  can  make  use  of  the  feeble 
to  assist  the  strong,  when  he  sees  good.  Hopeful's  arguments  against  self- 
murder  are  conclusive :  doubtless  men  in  general  venture  on  that  awful 
crime,  either  disbelieving  or  forgetting  the  doctrine  of  Scripture  concerning 
a  future  and  eternal  state  of  retribution.  It  is  greatly  to  be  wished,  that  all 
serious  persons  would  avoid  speaking  of  self-murderers,  as  having  put,  an 


260  THE  PILGRIM'S  PROGRESS. 

Well,  towards  evening  the  giant  goes  down  into  the 
dungeon  again,  to  see  if  his  prisoners  had  taken  his 
counsel:  but  when  he  came  there,  he  found  them 
alive  ;  and,  truly,  alive  was  all,  for  now,  what  for  want 
of  bread  and  water,  and  by  reason  of  the  wounds  they 
received  when  he  beat  them,  they  could  do  little  but 
breathe.  But,  I  say,  he  found  them  alive  ;  at  which 
he  fell  into  a  grievous  rage,  and  told  them  that,  seeing 
they  had  disobeyed  his  counsel,  it  should  be  worse 
with  them  than  if  they  had  never  been  born. 

At  this  they  trembled  greatly,  and  I  think  that 
Christian  fell  into  a  swoon;  but,  coming  a  little  to 
himself  again,  they  renewed  their  discourse  about  the 
giant's  counsel  :  and  whether  yet  they  had  best  take  it, 
or  no.  Now,  Christian  again  seemed  for  doing  it,  but 
Hopeful  made  his  second  reply  as  followeth  : 

My  brother,  said  he,  rememberest  thou  not  how 
valiant  thou  hast  been  heretofore  ?  Apol- 

,  ,    ,  .  .  1    1  11 

tyon  could  not  crush  thee,  nor  could  all 

J 

that  thou  didst  hear,  or  see,  or  feel  in 
the  Valley  of  the  Shadow  of  Death  ;  what  hardship, 
terror,  and  amazement,  hast  thou  already  gone 
through,  and  art  thou  now  nothing  but  fears  ?  Thou 
seest  that  I  am  in  the  dungeon  with  thee,  a  far  weaker 
man  by  nature  than  thou  art  ;  also  this  giant  hath 
wounded  me  as  well  as  thee,  and  hath  also  cut  off  the 
bread  and  water  from  my  mouth,  and  with  thee  I 

end  to  their  existence  ;  which  certainly  tends  to  mislead  the  mind  of  the 
tempted,  into  very  erroneous  misapprehensions  on  this  most  important  sub- 
ject. This  discourse  aptly  represents  the  fluctuation  of  men's  minds  under 
great  despondency  ;  their  struggles  against  despair,  with  purposes  at  some 
future  opportunity  to  seek  deliverance  ;  their  present  irresolution  ;  and  the 
way  in  which  feeble  hopes,  and  strong  fears  of  future  wrath  keep  them 
from  yielding  to  the  suggestions  of  the  enemy. 


HOPEFUL  COM- 

FORTS     HIM    AGAIN 

«Y  CALLING  FOR. 

MER       THINGS        TO 

1RANCE 


THE  PILGRIM'S  PROGRESS.  261 

mourn  without  the  light.  But  let  us  exercise  a  little 
more  patience ;  remember  how  thou  playedst  the  man 
at  Vanity  Fair,  and  wast  neither  afraid  of  the  chain 
nor  cage,  nor  yet  of  bloody  death :  wherefore  let  us, 
(at  least  to  avoid  the  shame  that  becomes  not  a  Chris- 
tian to  be  found  in,)  bear  up  with  patience  as  well  as 
we  can.* 

Now,  night  being  come  again,  and  the  giant  and  his 
wife  being  in  bed,  she  asked  him  concerning  the  pri- 
soners, and  if  they  had  taken  his  counsel :  to  which  he 
replied,  They  are  sturdy  rogues,  they  choose  rather  to 
bear  all  hardships  than  to  make  away  with  themselves. 
Then  said  she,  Take  them  into  the  castle-yard  to- 
morrow, and  show  them  the  bones  and  skulls  of  those 
thou  hast  already  dispatched,  and  make  them  believe, 
ere  a  week  comes  to  an  end,  thou  wilt  tear  them  in 
pieces,  as  thou  hast  done  their  fellows  before  them.t 


*  Serious  recollection  of  past  conflicts,  dangers,  and  deliverances,  is  pe- 
culiarly useful  to  encourage  confidence  in  the  power  and  mercy  of  God,  and 
patient  waiting  for  him  in  the  most  difficult  and  perilous  situations :  and 
conference  with  our  brethren,  even  if  they  too  are  under  similar  trials,  is  a 
very  important  means  of  resisting  the  devil,  when  he  would  tempt  us  to  re- 
nounce our  hope,  and  have  recourse  to  desperate  measures. 

f  The  Scripture  exhibits  some  examples  of  apostates  who  have  died  in 
despair,  (as  king  Saul  and  Judas  Iscariot ;)  and  several  intimations  are  given 
of  those,  to  whom  nothing  '  remains  but  a  certain  fearful  looking  for  of 
judgment  and  fiery  indignation.'  A  few  instances  also  have  been  recorded 
in  different  ages,  of  notorious  apostates,  who  have  died  in  blasphemous  rage 
and  despair.  These  accord  to  the  man  in  the  iron  cage  at  the  house  of  the 
Interpreter,  and  are  awful  warnings  to  all  professors,  «  while  they  think  they 
stand,  to  take  heed  lest  they  fall.'  But  the  hypocrite  generally  overlooks 
the  solemn  caution ;  and  the  humble  Christian,  having  a  tender  conscience, 
and  an  acquaintance  with  the  deceitfumess  of  his  own  heart*  is  very  apt  to 
consider  his  wilful  transgression  as  the  unpardonable  sin,  and  to  fear,  lest 
the  doom  of  former  apostates  will  at  length  be  his  own.  This  seems  in- 
tended, by  the  Giant  showing  the  Pilgrims  the  bones  of  those  he  had  slain, 
in  order  to  induce  them  to  self-murder. 


262  THE  PILGRIM'S  PROGRESS. 

So  when  the  morning  was  come,  the  giant  goes  to 
them  again,  and  takes  them  into  the  castle-yard,  and 
shows  them  as  his  wife  had  bidden  him.  These,  said 
ON  SATURDAY  THE  he,  were  pilgrims,  as  you  are,  once,  and 

GIANT   THREATEN-  .  ,  - 

ED  THAT  SHORTLY   they  trespassed  on  my  grounds,  as  you 

HEWOULDPULL  J  1  •/        O  •/ 

IN  PIECES.  jjave  done.  an(j  when  I  thought  fit,  I 
tore  them  in  pieces ;  and  so  within  ten  days  I  will  do 
you.  Get  you  down  to  your  den  again :  and  with  that 
he  beat  them  all  the  way  thither.  They  lay,  therefore, 
all  day  on  Saturday  in  a  lamentable  case,  as  before. 
Now,  when  night  was  come,  and  when  Mrs.  Diffidence 
and  her  husband  the  giant  were  got  to  bed,  they  began 
to  renew  their  discourse  of  their  prisoners ;  and,  withal, 
the  old  giant  wondered  that  he  could  neither  by  his 
blows  nor  counsel  bring  them  to  an  end.  And  with 
that  his  wife  replied,  I  fear,  said  she,  that  they  live  in 
hopes  that  some  will  come  to  relieve  them,  or  that  they 
have  picklocks  about  them,  by  the  means  of  which  they 
hope  to  escape.  And  sayest  thou  so,  my  dear  ?  said 
the  giant ;  I  will  therefore  search  them  in  the  morning. 
Well,  on  Saturday,  about  midnight,  they  began  to 
pray,  and  continued  in  prayer  till  almost  break  of  day.* 

*  Perhaps  the  author  selected  *  Saturday  at  midnight'  for  the  precise  time 
when  the  prisoners  began  to  pray,  in  order  to  ultimate,  that  the  return  of 
the  Lord's  day,  and  that  preparation  which  serious  persons  are  reminded  to 
make  for  its  sacred  services,  are  often  the  happy  means  of  recovering  those 
that  have  fallen  into  sin  and  despondency.  Nothing  will  be  effectual  for 
the  recovering  of  the  fallen,  till  they  '  begin  to  pray'  with  fervency,  impor- 
tunity, and  perseverance.  Ordinary  diligence  will  in  this  case  be  unavail- 
ing :  they  have  sought  ease  to  the  flesh,  when  they  ought  to  have  '  watched 
unto  prayer ;'  and  they  must  now  watch  and  pray  when  others  sleep :  and 
they  must  struggle  against  reluctancy,  and  persist  in  repeated  approaches 
to  the  mercy -seat,  till  they  obtain  a  gracious  answer.  But  such  is  our  na- 
ture and  situation,  that  in  proportion  as  we  have  special  need  for  earnest- 
ness in  these  devout  exercises,  our  hearts  are  averse  to  them.  The  child, 
while  obedient,  anticipates  the  pleasure  of  meeting  his  affectionate  parent ; 


A  KEY  IN  CHRIS- 
TIAN'S BOSOM, 
CALLED  PROMISE, 
OPENS  ANY  LOCK 
IN  DOUBTING  CAS- 


THE  PILGRIM'S  PROGRESS.  263 

Now,  a  little  before  it  was  day,  good  Christian, 
as  one  half  amazed,  brake  out  into  this  passionate 
speech :  What  a  fool,  quoth  he,  am  I,  thus  to  lie  in  a 
stinking  dungeon,  when  I  may  as  well  walk  at  liberty ! 
I  have  a  key  in  my  bosom,  called  Pro- 
mise, that  will,  I  am  persuaded,  open 
any  lock  in  Doubting  Castle.  Then  said 
Hopeful,  That's  good  news,  good  brother,  pluck  it  out 
of  thy  bosom,  and  try. 

Then  Christian  pulled  it  out  of  his  bosom,  and  began 
to  try  at  the  dungeon  door,  whose  bolt,  as  he  turned 
the  key,  gave  back,  and  the  door  flew  open  with  ease, 
and  Christian  and  Hopeful  both  came  out.  Then  he 
went  to  the  outward  door  that  leads  into  the  castle- 
yard,  and  with  his  key  opened  that  door  also.  After 
that,  he  went  to  the  iron  gate,  for  that  must  be  opened 
too;  but  that  lock  went  very  hard;  yet  the  key  did 
open  it.  Then  they  thrust  open  the  gate  to  make  their 
escape  with  speed ;  but  that  gate  as  it  opened  made 
such  a  creaking,  that  it  waked  Giant  Despair,  who 
hastily  rising  to  pursue  his  prisoners,  felt  his  limbs  to 
fail,  for  his  fits  took  him  again,  so  that  he  could  by  no 
means  go  after  them.  Then  they  went  on,  and  came 


but,  when  conscious  of  having  offended,  he,  from  shame,  fear,  and  pride, 
hides  himself,  and  keeps  at  a  distance.  Thus  unbelief,  guilt,  and  a  proud 
aversion  to  unreserved  self-abasement,  wrought  on  by  Satan's  temptations, 
keep  even  the  believer,  when  he  has  fallen  into  any  aggravated  sin,  from 
coming  to  his  only  Friend,  and  availing  himself  of  his  sole  remedy :  '  He 
keeps  silence,  though  his  bones  wax  old  with  his  roaring  all  the  day  long.' 
(Psalm  xxxii.  3 — 5.)  But  when  stoutness  of  spirit  is  broken  down,  and  a 
contrite  believing  frame  of  mind  succeeds,  the  offender  begins  to  cry  fer- 
vently to  God  for  mercy,  with  humiliating  confessions,  renewed  application 
to  the  blood  of  Christ,  and  perseverance  amidst  delays  and  discourage- 
ments:  and  then  it  will  not  be  very  long  ere  he  obtain  complete  de- 
liverance. 


A    PII 

ED     BY     CHRISTI 
AND    HIS   FELLOW. 


264  THE  PILGRIM'S  PROGRESS. 

to  the  King's  highway,  and  so  were  safe,  because  they 
were  out  of  his  jurisdiction. 

Now,  when  they  were  gone  over  the  stile,  they 
began  to  contrive  with  themselves  what  they  should  do 
at  that  stile  to  prevent  those  that  shall  come  after 
from  falling  into  the  hand  of  Giant  Despair.  So  they 
ERECT-  consented  to  erect  there  a  pillar,  and  to 

ISTIAN 

engrave  upon  the  side  thereof  this  sen- 
tence, "  Over  this  stile  is  the  way  to  Doubting  Castle, 
which  is  kept  by  Giant  Despair,  who  despiseth  the 
King  of  the  Celestial  Country,  and  seeks  to  destroy 
his  holy  pilgrims."  Many,  therefore,  that  followed 
after,  read  what  was  written,  and  escaped  the  danger.* 
This  done,  they  sang  as  follows — 

Out  of  the  way  we  went,  and  then  we  found 

What  'twas  to  tread  upon  forbidden  ground  : 

And  let  them  that  come  after  have  a  care 

Lest  heedlessness  make  them  as  we  to  fare  : 

Lest  they,  for  trespassing,  his  prisoners  are, 

Whose  castle's  Doubting,  and  whose  name's  Despair. 

*  The  promise  of  eternal  life,  to  every  one  without  exception,  who  be- 
lieves in  Christ,  is  especially  intended  by  the  key ;  but  without  excluding 
any  other  of  *  the  exceeding  great  and  precious  promises'  of  the  gospel. 
The  believer,  being  enabled  to  recollect  such  as  peculiarly  suit  his  case, 
and  conscious  of  cordially  desiring  the  promised  blessings,  has  the  '  key  in 
his  bosom,  which  will  open  any  lock  in  Doubting  Castle :'  and  while  he 
pleads  the  promises  in  faith,  depending  on  the  merits  and  atonement  of 
Emmanuel,  '  coming  to  God  through  him ;'  he  gradually  resumes  his  con- 
fidence, and  begins  to  wonder  at  his  past  despondency.  Yet  remains  of 
unbelief,  recollection  of  his  aggravated  guilt,  and  fear  lest  he  should  pre- 
sume, often  render  it  difficult  for  him  entirely  to  dismiss  discouraging  doubts. 
But  let  it  especially  be  noted  that  the  faith  which  delivered  the  Pilgrims 
from  Giant  Despair's  castle,  induced  them  without  delay  to  return  into  the 
highway  of  obedience,  and  to  walk  in  it  with  more  circumspection  than 
before,  no  more  complaining  of  its  roughness;  and  to  devise  every  method 
of  cautioning  others  against  passing  over  the  stile  into  By-path-meadow. 
Whereas  a  dead  faith  and  a  vain  confidence  keep  out  all  doubts  and  fears, 
even  on  forbidden  ground,  and  under  the  walls  of  Despair's  castle ;  till  at 


THE  PILGRIM'S  PROGRESS.  265 

They  went  then  till  they  came  to  the  Delectable 
Mountains,  which  mountains  belong  to  THE  DELECTABLE 
the  Lord  of  the  hill  of  which  we  have 
spoken  before ;  so  they  went  up  to  the  mountains,  to 
behold  the  gardens  and  orchards,  the  vineyards  and 
fountains  of  water:  where  also  they  THEY  ARE  RE- 

*          FRESHED      IN      THE 

drank,  and  washed  themselves,  and  did   MODNTAINS- 
freely  eat  of  the  vineyards.     Now,  there  were  on  the 
tops  of  these  mountains  Shepherds  feeding  their  flocks, 
and  they  stood  by  the  highway  side.     The  pilgrims, 
therefore,  went  to  them,  and  leaning  upon  their  staves, 
(as  is  common  with  weary  pilgrims  when  they  stand  to 
talk  with  any  by  the  way,)  they  asked     TAI<K  WITH  THE 
"  Whose  Delectable  Mountains  are  these  ? 
and  whose  be  the  sheep  that  feed  upon  them  ? " 

SHEP.  These  mountains  are  Emmanuel's  Land,  and 
they  are  within  sight  of  his  city ;  and  the  sheep  also 
are  his,  and  he  laid  down  his  life  for  them."  * 

u  John  x.  11,  15. 

length  the  poor  deluded  wretch  is  unexpectedly  and  irresistibly  seized  upon, 
and  made  his  prey.  And  if  Christians  follow  Vain-confidence,  and  endea- 
vour to  keep  up  their  hopes  when  neglecting  their  known  duty ;  let  them 
remember,  that,  (whatever  some  men  may  pretend,)  they  will  surely  be 
thus  brought  acquainted  with  Diffidence,  immured  in  Doubting  Castle,  and 
terribly  bruised  and  frighted  by  Giant  Despair ;  nor  will  they  be  delivered 
till  they  have  learned,  by  painful  experience,  that  the  assurance  of  hope  is 
inseparably  connected  with  the  self-denying  obedience  of  faith  and  love. 

*  When  offending  Christians  are  brought  to  deep  repentance,  renewed 
exercises  of  lively  faith,  and  willing  obedience  in  those  self-denying  duties 
which  they  had  declined,  the  Lord  '  restores  them  the  joy  of  his  salvation,' 
and  their  former  comforts  become  more  abundant  and  permanent.  The  De- 
lectable Mountains  seem  intended  to  represent  those  calm  seasons  of  peace 
and  comfort,  which  consistent  believers  often  experience  in  their  old  age. 
They  have  survived,  in  a  considerable  degree,  the  vehemence  of  their 
youthful  passions,  and  have  honourably  performed  their  parts  in  the  active 
scenes  of  life :  they  are  established,  by  long  experience,  in  the  simplicity 
of  dependence  and  obedience:  the  Lord  graciously  exempts  them  from 

21 


266  THE  PILGRIM'S  PROGRESS. 

CHR.  Is  this  the  way  to  the  Celestial  City  ? 

SHEP.  You  are  just  in  your  way. 

CHR.  How  far  is  it  thither  ? 

SHEP.  Too  far  for  any  but  those  that  shall  get 
thither  indeed.* 

CHR.  Is  the  way  safe  or  dangerous  ? 

SHEP.  Safe  for  those  for  whom  it  is  to  be  safe ;  "  but 
transgressors  shall  fall  therein." v 

v  Hos.  xiv.  9. 

peculiar  trials  and  temptations :  their  acquaintance  with  the  ministers  and 
people  of  God  is  enlarged,  and  they  possess  the  respect,  confidence,  and 
affection  of  many  esteemed  friends :  they  have  much  leisure  for  communion 
with  God,  and  the  immediate  exercises  of  religion :  and  they  often  con- 
verse with  their  brethren  on  the  loving  kindness  and  truth  of  the  Lord  till 

*  their  hearts  burn  within  them.'     Thus  *  leaning  on  their  staves,'  depending 
on  the  promises  and  perfections  of  God  in  assured  faith  and  hope,  they  an- 
ticipate their  future  happiness  *  with  joy  unspeakable   and  full  of  glory.' 
These  things  are  represented  under  a  variety  of  external  images,  according 
to  the  nature  of  an  allegory.     The  Shepherds  and  their  flocks  denote  the 
more  extensive  acquaintance  of  many  aged  Christians  with  the  ministers 
and  churches  of  Christ,  the  Chief  Shepherd,  *  who  laid  down  his  life  for  the 
sheep.'     This  is  '  Emmanuel's  land ;'  for,  being  detached  from  worldly  en- 
gagements and  connexions,  they  now  spend  their  time  almost  wholly  among 
the  subjects  of  the  Prince  of  Peace,  and  as  in  his  more  especial  presence. 

The  following  lines  are  added  here,  as  before : — 

*  Mountains  delectable  they  now  ascend, 
Where  Shepherds  be,  which  to  them  do  commend 
Alluring  things,  and  things  that  cautions  are : 
Pilgrims  are  steady  kept  by  faith  and  fear.' 

*  The  certainty  of  the  final  perseverance  of  true  believers  is  continually 
exemplified  in  their  actually  persevering,  notwithstanding  all  imaginable 
inward  and  outward  impediments.  Many  hold  the  doctrine  who  are  not 
interested  in  the  privilege ;  and  whose  conduct  eventually  proves  that  they 

•  had  no  root  in  themselves :'  but  the  true  believer  acquires  new  strength  by 
his  very  trials  and  mistakes,  and  possesses  increasing  evidence  that  the  new 
covenant  is  made  with  him ;   for,  '  having  obtained  help  of  God,'  he  still 
'  continues  in  Christ's  word,'  and  '  abides  in  him :'  and,  while  temptations, 
persecutions,  heresies,  and  afflictions,  which  stumble  transgressors  and  de- 
tect hypocrites,  tend  to  quicken,  humble,  sanctify,  and  establish  him,  he 
may  assuredly  conclude,  that  '  he  shall   be  kept  by   the   power  of  God, 
through  faith,  unto  salvation.' 


THE  PILGRIM'S  PROGRESS.  267 

CHR.  Is  there  in  this  place  any  relief  for  pilgrims 
that  are  weary  and  faint  in  the  way  ? 

SHEP.  The  Lord  of  these  mountains  hath  given  us 
a  charge,  "  not  to  be  forgetful  to  entertain  strangers ;"  w 
therefore  the  good  of  the  place  is  before  you. 

I  saw  also  in  my  dream,  that,  when  the  Shepherds 
perceived  that  they  were  wayfaring  men,  they  also  put 
questions  to  them,  (to  which  they  made  answer,  as  in 
other  places,)  as,  Whence  came  you  ?  and,  How  got 
you  into  the  way  ?  and,  By  what  means  have  you  so 
persevered  therein  ?  for  but  few  of  them  that  begin  to 
come  hither  do  show  their  face  on  these  mountains. 
But  when  the  Shepherds  heard  their  an- 
swers, being  pleased  therewith,  they 
looked  very  lovingly  upon  them,  and  said,  Welcome  to 
the  Delectable  Mountains. 

The  Shepherds,  I  say,  whose  names  were  Knowledge, 
Experience,  Watchful,  and  Sincere,*  took 
them  by  the  hand,  and  had  them  to  their 


THE    SHEPHERDS 
WELCOME   THEM. 


THE      NAMES      OF 
THE   SHEPHERDS. 


w  Heh.  xiii.  2. 

*  These  names  imply  much  useful  instruction,  both  to  ministers  and 
Christians,  by  showing  them  what  endowments  are  most  essential  to  the 
pastoral  office.  The  attention  given  to  preachers  should  not  be  propor- 
tioned to  the  degree  of  their  confidence,  vehemence,  accomplishments, 
graceful  delivery,  eloquence,  or  politeness ;  but  to  that  of  their  knowledge 
of  the  Scriptures,  and  of  every  subject  that  relates  to  the  glory  of  God  and 
the  salvation  of  souls;  their  experience  of  the  power  of  divine  truth  in 
their  own  hearts,  of  the  faithfulness  of  God  to  his  promises,  of  the  believer's 
conflicts,  difficulties,  and  dangers,  and  of  the  manifold  devices  of  Satan  to 
mislead,  deceive,  pervert,  defile,  or  harass  the  souls  of  men ;  their  watch- 
fulness over  the  people,  as  their  constant  business  and  unremitted  care,  to 
caution  them  against  every  snare,  and  to  recover  them  out  of  every  error 
into  which  they  may  be  betrayed ;  and  their  sincerity,  as  manifested  by  a 
disinterested,  unambitious,  unassuming,  patient,  and  affectionate  conduct; 
by  proving  that  they  deem  themselves  bound  to  practise  their  own  instruc- 
tions, and  by  a  uniform  attempt  to  convince  the  people,  that  they  *  seek  not 
theirs,  but  them? 


268  THE  PILGRIM'S  PROGRESS. 

tents,  and  made  them  partake  of  that  which  was  ready 
at  present.  They  said,  moreover,  We  would  that  you 
should  stay  here  awhile,  to  be  acquainted  with  us,  and 
yet  more  to  solace  yourselves  with  the  good  of  these 
Delectable  Mountains.  Then  they  told  them,  that  they 
were  content  to  stay.  And  so  they  went  to  their  rest 
that  night,  because  it  was  very  late. 

Then  I  saw  in  my  dream,  that  in  the  morning  the 
Shepherds  called  up  Christian  and  Hopeful  to  walk  with 
them  upon  the  mountains.  So  they  went  forth  with 
them,  and  walked  a  while,  having  a  pleasant  prospect 
on  every  side.  Then  said  the  Shepherds  one  to  an- 
other, Shall  we  show  these  pilgrims  some 
wonders  ?  So,  when  they  had  concluded 
to  do  it,  they  had  them  first  to  the  top  of  a  hill,  called 
Error,  which  was  very  steep  on  the  far- 
thest side,  and  bid  them  look  down  to  the 
bottom.  So  Christian  and  Hopeful  looked  down,  and 
saw  at  the  bottom  several  men  dashed  all  to  pieces  by 
a  fall  that  they  had  from  the  top.  Then  said  Christian, 
What  meaneth  this  ?  The  Shepherds  answered,  Have 
you  not  heard  of  them  that  were  made  to  err,  by 
hearkening  to  Hymeneus  and  Philetus,*  as  concerning 
the  faith  of  the  resurrection  of  the  body?  They 
answered,  Yes.  Then  said  the  Shepherds,  Those  that 
you  see  lie  dashed  in  pieces  at  the  bottom  of  this 
mountain  are  they ;  and  they  have  continued  to  this 
day  unburied,  as  you  see,  for  an  example  to  others,  to 
take  heed  how  they  clamber  too  high,  or  how  they 
come  too  near  the  brink  of  this  mountain.* 

x  2  Tim.  ii.  17,  18. 

*  Human  nature  always  verges  to  extremes.  In  former  times  the  least 
deviation  from  an  established  system  of  doctrine  was  reprobated  as  a  damna- 
ble heresy;  and  some  persons,  even  at  this  day,  tacitly  laying  claim  to 


THEY  ARE  SHOWN 
WONDERS. 


THE   MOUNTAIN 
OF  ERROR. 


THE  PILGRIM'S   PROGRESS.  269 

Then  I  saw  that  they  had  them  to  the  top  of  another 
mountain,  and  the  name  of  that  is  Caution,  MOUNT  c ACTION. 
and  bid  them  look  afar  off;  which  when  they  did, 
they  perceived,  as  they  thought,  several  men  walking 
up  and  down  among  the  tombs  that  were  there :  and 
they  perceived  that  the  men  were  blind,  because  they 
stumbled  sometimes  upon  the  tombs,  and  because  they 
could  not  get  out  from  among  them.  Then  said  Chris- 
tian, What  means  this  ? 


infallibility,  deem  every  variation  from  their  standard  an  error,  and  every 
error  inconsistent  with  true  piety.  But  the  absurdity  and  bad  effects  of  this 
bigotry  having;  been  discovered  and  exposed,  it  has  become  far  more  com- 
mon to  consider  indifference  about  theological  truth,  as  essential  to  candour 
and  liberality  of  sentiment;  and  to  vilify,  as  narrow-minded  bigots,  all  who 
4  contend  earnestly  for  the  faith  once  delivered  to  the  saints,'  however  averse 
they  may  be  to  persecution,  or  disposed  to  benevolence  towards  such  as 
differ  from  them.  Thus  the  great  end  for  which  prophets  and  apostles  were 
inspired,  martyrs  shed  their  blood,  and  the  Son  of  God  himself  came  into 
the  world  and  died  on  the  cross,  is  pronounced  a  matter  of  no  moment ! 
revelation  is  virtually  rejected  !  (for  we  may  know,  without  the  Bible,  that 
men  ought  to  be  sober,  honest,  sincere,  and  benevolent ;)  and  those  princi- 
ples, from  which  all  genuine  holiness  must  arise,  are  contemned  as  enthu- 
siasm and  foolishness!  Some  errors  may  indeed  consist  with  true  faith: 
(for  who  will  say  that  he  is  in  nothing  mistaken  ?)  yet  no  error  is  absolutely 
harmless;  all  must  in  one  way  or  other,  originate  from  a  wrong  state  of 
mind  or  a  faulty  conduct,  and  proportionably  counteract  the  design  of  reve- 
lation :  and  some  are  absolutely  inconsistent  with  repentance,  humility,  faith, 
hope,  love,  spiritual  worship,  and  holy  obedience,  and  consequently  incom- 
patible with  a  state  of  acceptance  and  salvation.  These  are  represented  by 
'  the  hill  Error,'  and  a  scriptural  specimen  is  adduced.  Professed  Christians 
fall  into  delusions  by  indulging  self-conceit,  vain-glory,  and  curiosity:  by 
*  leaning  to  their  own  understandings,'  and  '  intruding  into  the  things  they 
have  not  seen,  vainly  puffed  up  by  their  fleshly  mind,'  and  by  speculating  on 
subjects  which  are  too  deep  for  them.  For  the  fruit  of  *  the  tree  of  know- 
ledge,' in  respect  of  religious  opinions  not  expressly  revealed,  is  still  for- 
bidden ;  and  men  vainly  thinking  it '  good  for  food,  and  a  tree  to  be  desired 
to  make  one  wise  ;'  and  desiring  *  to  be  as  gods,'  understanding  and  account- 
ing for  every  thing ;  fall  into  destructive  heresies,  do  immense  mischief,  and 
become  awful  examples  for  the  warning  of  their  contemporaries  and 
successors. 


270  THE  PILGRIM'S  PROGRESS. 

The  Shepherds  then  answered,  Did  you  not  see,  a 
little  below  these  mountains,  a  stile  that  led  into  a 
meadow,  on  the  left  hand  of  this  way?  They  an- 
swered, Yes.  Then  said  the  Shepherds,  From  that 
stile  there  goes  a  path  that  leads  directly  to  Doubting 
Castle,  which  is  kept  by  Giant  Despair,  and  these  men 
(pointing  to  them  among  the  tombs)  came  once  on 
pilgrimage,  as  you  do  now,  even  till  they  came  to  that 
same  stile.  And,  because  the  right  way  was  rough  in 
that  place,  they  chose  to  go  out  of  it  into  that  mea- 
dow, and  there  were  taken  by  Giant  Despair,  and  cast 
into  Doubting  Castle ;  where,  after  they  had  a  while 
been  kept  in  the  dungeon,  he  at  last  did  put  out  their 
eyes,  and  led  them  among  those  tombs,  where  he  has 
left  them  to  wander  to  this  very  day,  that  the  saying 
of  the  wise  man  might  be  fulfilled,  "He  that  wan- 
dereth  out  of  the  way  of  understanding  shall  remain 
in  the  congregation  of  the  dead."y  Then  Christian 
and  Hopeful  looked  one  upon  another,  with  tears 
gushing  out,  but  yet  said  nothing  to  the  Shepherds.* 

y  Prov.  xxi.  16. 

*  Many  professors,  turning  aside  from  the  line  of  conscientious  obedience 
to  escape  difficulties,  experience  great  distress  of  mind ;  which  not  being 
able  to  endure,  they  desperately  endeavour  to  disbelieve  or  pervert  all  they 
have  learned  concerning  religion :  thus  they  are  blinded  by  Satan  through 
their  despondings,  and  are  given  over  to  strong  delusions,  as  the  just  pun- 
ishment of  their  wickedness.  Notwithstanding  their  profession,  and  the 
hopes  long  formed  of  them,  they  return  to  the  company  of  those  who  are 
dead  in  sin,  and  buried  in  worldly  pursuits ;  differing  from  them  merely  in  a 
few  speculative  notions,  and  being  far  more  hopeless  than  they.  This  is 
not  only  the  case  with  many,  at  the  first  beginning  of  a  religious  profession, 
as  of  Pliable  at  the  Slough  of  Despond,  but  with  some  at  every  stage  of 
the  journey.  Such  examples  may  very  properly  demand  our  tears  of  godly 
sorrow  and  fervent  gratitude  ;  when  we  reflect  on  our  own  misconduct,  and 
the  loving  kindness  of  the  Lord,  who  hath  made  us  to  differ,  by  first  im- 
planting, and  then  preserving,  faith  in  our  hearts. 


THE  PILGRIM'S  PROGRESS.  271 

Then  I  saw  in  my  dream,  that  the  Shepherds  had 
them  to  another  place,  in  a  bottom,  where  was  a  door 
in  the  side  of  a  hill ;  and  they  opened  the  door,  and  bid 
them  look  in.  They  looked  in,  therefore,  and  saw  that 
within  it  was  very  dark  and  smoky ;  they  also  thought 
that  they  heard  there  a  rumbling  noise,  as  of  fire,  and 
a  cry  of  some  tormented;  and  that  they  smelt  the 
scent  of  brimstone.  Then  said  Christian,  What  means 
this?  The  Shepherds  told  them,  This  is  A  BY-WAY™  HELL. 
a  by-way  to  hell,  a  way  that  hypocrites  go  in  at; 
namely,  such  as  sell  their  birthright,  with  Esau ;  such 
as  sell  their  Master,  with  Judas ;  such  as  blaspheme 
the  gospel,  with  Alexander ;  and  that  lie  and  dissemble, 
with  Ananias,  and  Sapphira  his  wife. 

Then  said  Hopeful  to  the  Shepherds,  I  perceive  that 
these  had  on  them,  even  every  one,  a  show  of  pilgrim- 
age, as  we  have  now;  had  they  not? 

SHEP.  Yes,  and  held  it  a  long  time  too. 

HOPE.  How  far  might  they  go  on  in  pilgrimage  in 
their  day,  since  they,  notwithstanding,  were  thus 
miserably  cast  away? 

SHEP.  Some  further,  and  some  not  so  far  as  these 
mountains. 

Then  said  the  pilgrims  one  to  the  other,  We  had 
need  to  cry  to  the  Strong  for  strength. 

SHEP.  Ay,  and  you  will  have  need  to  use  it  when 
you  have  it  too.* 

*  No  man  can  see  the  heart  of  another,  or  certainly  know  him  to  be  a  true 
believer :  it  is,  therefore,  proper  to  warn  the  most  approved  persons,  '  while 
they  think  they  stand,  to  take  heed  lest  they  fall.'  Such  cautions,  with  the 
diligence,  self-examination,  watchfulness  and  prayer  which  they  excite,  are 
the  means  of  perseverance  and  establishment  to  the  upright.  An  event  may 
be  certain  in  itself,  and  yet  inseparable  from  the  method  in  which  it  is  to  be 
accomplished ;  and  it  may  appear  very  uncertain  to  the  persons  concerned, 


THE     SHEPHERDS 
PERSPECTIVE-GLASS. 


THE     FRDITS     OF 
SERVILE    FEAR. 


272  THE  PILGRIM'S  PROGRESS. 

By  this  time  the  pilgrims  had  a  desire  to  go  for- 
ward, and  the  Shepherds  a  desire  they  should;  so 
they  walked  together  towards  the  end  of  the  moun- 
tains. Then  said  the  Shepherds  one  to  another,  Let 
,  us  here  show  the  pilgrims  the  gates  of 
the  Celestial  City,  if  they  have  skill  to 
look  through  our  perspective-glass.  The  pilgrims  lov- 
ingly accepted  the  motion :  so  they  had  them  to  the 
top  of  a  high  hill,  called  Clear,  and  gave  them  the 
glass  to  look. 

Then  they  tried  to  look,  but  the  remembrance  of 
that  last  thing  that  the  Shepherds  had 
shown  them  made  their  hands  shake ;  by 
means  of  which  impediment  they  could  not  look  stea- 
dily through  the  glass;*  yet  they  thought  they  saw 
something  like  the  gate,  and  also  some  of  the  glory  of 
the  place.  Then  they  went  away,  and  sang  this  song : 

Thus  by  the  Shepherds  secrets  are  revealed, 
Which  from  all  other  men  are  kept  concealed : 
Come  to  the  Shepherds  then,  if  you  would  see 
Things  deep,  things  hid,  and  that  mysterious  be. 

When  they  were  about  to  depart,  one  of  the  Shep- 

especially  if  they  yield  to  remissness ;  so  that  prayer  to  the  Almighty  God 
for  strength,  with  continual  watchfulness  and  attention  to  every  part  of 
practical  religion,  is  absolutely  necessary  to  ' the  full  assurance  of  hope  unto 
the  end.' 

*  Such  is  the  infirmity  of  our  nature,  even  when  in  a  measure  renovated, 
that  it  is  almost  impossible  for  us  vigorously  to  exercise  one  holy  affection, 
without  failing  in  some  other.  When  we  confide  in  God,  with  assured  faith 
and  hope,  we  commonly  are  defective  in  reverence,  humility,  and  caution : 
on  the  other  hand,  a  jealousy  of  ourselves,  and  a  salutary  fear  of  coming1 
short  or  drawing  back,  generally  weaken  confidence  in  God,  and  interfere 
with  a  joyful  anticipation  of  our  future  inheritance.  But,  notwithstanding 
this  deduction,  through  our  remaining  unbelief,  such  experiences  are  very 
advantageous. — 'Be  not  high-minded,  but  fear:'  for  'blessed  is  he  that 
feareth  always.' 


•IB.ILIET   y©   MEKE    SHEW  TTME    PILGRIMS 
-   WAVE  SKDLL  ¥©  LOOK  TMBOUC^- 


THE  PILGRIM'S   PROGRESS.  273 

herds  gave   them   a   note  of  the  way.          A  TVV0.FOLD 
Another  of  them  bid  them  beware  of  the 
flatterer.     The  third  bid  them  take  heed  that  they 
slept  not  upon  the  enchanted  ground.     And  the  fourth 
bid  them  God  speed.     So  I  awoke  from  my  dream. 


And  I  slept,  and  dreamed  again,  and  saw  the  same 
two  pilgrims  going  down  the  mountains  along  the  high- 
way towards  the  city.  Now,  a  little  below  these  moun- 
tains, on  the  left  hand,  lieth  the  country 
of  Conceit,  from  which  country  there 
comes  into  the  way  in  which  the  pilgrims 
walked  a  little  crooked  lane.  Here,  therefore,  they 
met  with  a  very  brisk  lad  that  came  out  of  that 
country,  and  his  name  was  Ignorance.*  CHRISTIAN 

IGNORANCE      II 

So  Christian  asked  him  from  what  parts 
he  came,  and  whither  he  was  going  ? 


THE  COUNTRY  OF 
CONCEIT,  OUT  OF 
WHICH  CAME  IG- 
NORANCE. 


IGNOR. 
SOME    TALK. 


\  *  Multitudes  of  ignorant  persons  entirely  disregard  God  and  religion  ;  and 
^thers  have  a  show  of  piety,  which  is  grave,  reserved,  austere,  distant,  and 
connected  with  contemptuous  enmity  to  evangelical  truth.  But  there  are 
some  persons  of  a  sprightly  disposition,  who  are  more  conceited  and  vain- 
glorious than  haughty  and  arrogant :  who  think  well  of  themselves,  and  pre- 
sume on  the  good  opinion  of  their  acquaintance  ;  who  are  open  and  commu- 
nicative, though  they  expose  their  ignorance  continually ;  who  fancy  them- 
selves very  religious,  and  expect  to  be  thought  so  by  others ;  who  are  willing 
to  associate  with  evangelical  professors,  as  if  they  all  meant  the  same  thing ; 
and  who  do  not  express  contempt  or  enmity,  unless  urged  to  it  in  self- 
defence.  This  description  of  men  seems  to  be  represented  by  the  character 
next  introduced,  about  which  the  author  has  repeatedly  bestowed  much 
pains.  Christian  had  soon  done  with  Obstinate  and  Worldly-wise-man: 
for  such  men,  being  outrageous  against  the  gospel,  shun  all  intercourse 
with  established  believers,  and  little  can  be  done  to  warn  or  undeceive 
them :  but  brisk,  conceited,  shallow  persons,  who  are  ambitious  of  being 
thought  religious,  are  shaken  off  with  great  difficulty ;  and  they  are  con- 
tinually found  among  the  hearers  of  the  gospel.  They  often  intrude  them- 
selves at  the  most  sacred  ordinances,  when  they  have  it  in  their  power ; 
and  sometimes  are  favourably  thought  of,  till  further  acquaintance  proves 

2K 


274  THE  PILGRIM'S   PROGRESS. 

IGNOR.  Sir,  I  was  born  in  the  country  that  lieth  off 
there  a  little  on  the  left  hand,  and  I  am  going  to  the 
Celestial  City. 

CHR.  But  how  do  you  think  to  get  in  at  the  gate  ? 
for  you  may  find  some  difficulty  there. 

As  other  good  people  do,  said  he. 

CHR.  But  what  have  you  to  show  at  that  gate,  that 
the  gate  should  be  opened  to  you  ? 

IGNOR.  I  know  my  Lord's  will,  and  have  been  a  good 
THE  GROUNDS  liver  i  I  nay  every  man  his  own;  I  pray, 

OF     IGNORANCE'S  f      J  J  f         J  ~> 

fast,  pay  tithes,  and  give  alms,  and  have 
left  my  country  for  whither  I  am  going. 

CHR.  But  thou  earnest  not  in  at  the  Wicket-gate 
that  is  at  the  head  of  this  way ;  thou  earnest  in  hither 
through  that  same  crooked  lane ;  and  therefore  I  fear, 
however  thou  mayest  think  of  thyself,  when  the 
reckoning-day  shall  come,  thou  wilt  have  laid  to  thy 
charge  that  thou  art  a  thief  and  a  robber,  instead  of 
getting  admittance  into  the  city. 
IGNOR.  Gentlemen,  ye  be  utter  strangers  to  me,  I 
HE  TELLETH  know  you  not ;  be  content  to  follow  the 

VERY  ONE  HE   IS  * 

religion  of  your  country,  and  I  will  follow 


EVERY  ONE  HE  IS 
BUT  A  FOOL. 


their  entire  ignorance.  Pride  in  one  form  or  another,  is  the  universal 
fault  of  human  nature  ;  but  the  frivolous  vain-glory  of  empty  talkers  differs 
exceedingly  from  the  arrogance  and  formal  self-importance  of  Scribes  and 
Pharisees,  and  arises  from  a  different  constitution  and  education,  and 
other  habits  and  associations.  This  is  the  town  of  Conceit,  where  igno- 
rance resided.  A  lively  disposition,  a  weak  capacity,  a  confused  judgment, 
the  want  of  information  about  religion  and  almost  every  other  subject,  a 
proportionable  blindness  to  all  these  defects,  and  a  pert  forward  self-suffi- 
ciency, are  the  prominent  features  in  this  portrait:  and  if  a  full  purse, 
secular  influence,  the  ability  of  conferring  favours,  and  the  power  to  excite 
fears,  be  added,  the  whole  receives  its  highest  finishing.  With  these 
observations  on  this  peculiar  character,  and  a  few  hints  as  we  proceed, 
the  plain  language  of  the  author  on  this  subject  will  be  perfectly  intelligi- 
ble to  the  attentive  reader. 


HOW     TO     CARRY 
IT     TO     A    FOOt. 


THE  PILGRIM'S  PROGRESS.  275 

the  religion  of  mine.  I  hope  all  will  be  well.  And,  as 
for  the  gate  that  you  talk  of,  all  the  world  knows  that 
it  is  a  great  way  off  of  our  country.  I  cannot  think 
that  any  man  in  all  our  parts  doth  so  much  as  know 
the  way  to  it ;  nor  need  they  matter  whether  they  do 
or  no,  since  we  have,  as  you  see,  a  fine  pleasant  green 
lane  that  comes  down  from  our  country,  the  next  way 
into  the  way. 

When  Christian  saw  that  the  man  was  wise  in  his 
own  conceit,  he  said  to  Hopeful,  whisperingly,  "  There 
is  more  hope  of  a  fool  than  of  him;"2  and  said,  more- 
over, "  When  he  that  is  a  fool  walketh  by  the  way,  his 
wisdom  faileth  him,  and  he  saith  to  every  one  that  he 
is  a  fool."a  What !  shall  we  talk  further 
with  him,  or  outgo  him  at  present,  and 
so  leave  him  to  think  of  what  he  hath  heard  already, 
and  then  stop  again  for  him  afterwards,  and  see  if  by 
degrees  we  can  do  any  good  to  him?  Then  said 
Hopeful — 

Let  Ignorance  a  little  while  now  muse 
On  what  is  said,  and  let  him  not  refuse 
Good  counsel  to  embrace,  lest  he  remain 
Still  ignorant  of  what's  the  chiefest  gain. 
God  saith,  those  that  no  understanding  have, 
Although  he  made  them,  them  he  will  not  save. 

He  further  added,  It  is  not  good,  I  think,  to  say  so 
to  him  all  at  once ;  let  us  pass  him  by,  if  you  will,  and 
talk  to  him  anon,  even  as  he  is  "  able  to  bear  it."  * 

So  they  both  went  on,  and  Ignorance  he  came  after. 

z  Prov.  xxvi.  12.  a  Eccl.  x.  3. 

*  It  is  best  not  to  converse  much  at  once  with  persons  of  this  character : 
but  after  a  few  warnings  to  leave  them  to  their  reflections :  for  their  self- 
conceit  is  often  cherished  by  altercations!,  in  which  they  deem  themselves 
very  expert,  however  disgusting  their  discourse  may  pr6ve  to  others. 


276  THE  PILGRIM'S  PROGRESS. 

Now,  when  they  had  passed  him  a  little  way,  they 
entered  into  a  very  dark  lane,  where  they  met  a  man 
whom  seven  devils  had  bound  with  seven  strong  cords, 
and  were  carrying  him  back  to  the  door  that  they 
saw  on  the  side  of  the  hill.b  Now,  good  Christian 
began  to  tremble,  and  so  did  Hopeful  his  companion ; 
yet  as  the  devils  led  away  the  man,  Christian  looked  to 
see  if  he  knew  him ;  and  he  thought  it  might  be  one 
THE  DESTROC-  Turn-away,  that  dwelt  in  the  town  of 

TION  OF  ONE  TURN- 

AWAY-  Apostasy.     But  he  did  not  perfectly  see 

his  face,  for  he  did  hang  his  head  like  a  thief  that  is 
found.  But  being  gone  past,  Hopeful  looked  after  him, 
and  spied  on  his  back  a  paper  with  this  inscription, 
"  Wanton  professor,  and  damnable  apostate."  * 

Then  said  Christian  to  his  fellow,  Now  I  call  to 
remembrance  that  which  was  told  me,  of 

CHRISTIAN   TELL- 

foTNH  !I8STco°RM/AoNF   a  thing  that  happened  to  a  good  man 
hereabout.     The  name  of  the  man  was 

b  Matt.  xii.  45.    Prov.  v.  22. 

*  The  dark  lane  seems  to  mean  a  season  of  prevalent  impiety,  and  of 
great  affliction  to  the  people  of  God.  Here  the  impartial  author  takea 
occasion  to  contrast  the  character  of  Ignorance  with  that  of  Turn-away. 
Loose  evangelical  professors  look  down  with  supercilious  disdain  on  those 
who  do  not  understand  the  doctrines  of  grace ;  and  think  themselves  more 
enlightened,  and  better  acquainted  with  the  liberty  of  the  gospel,  than 
more  practical  Christians :  but  in  dark  times  wanton  professors  often  turn 
out  damnable  apostates,  and  the  detection  of  their  hypocrisy  makes  them 
ashamed  to  show  their  faces  among  those  believers,  over  whom  they  be- 
fore affected  a  kind  of  superiority.  When  convictions  subside,  and  Christ 
has  not  set  up  his  kingdom  in  the  heart,  the  unclean  spirit  resumes  his 
former  habitation,  and  '  takes  to  himself  seven  other  spirits  more  wicked 
than  himself,'  who  bind  the  poor  wretch  faster  than  ever  in  the  cords  of 
sin  and  delusion ;  so  that  his  last  state  is  more  hopeless  than  the  first. 
Such  apostasies  make  the  hearts  of  the  upright  to  tremble ;  but  a  recol- 
lection of  the  nature  of  Turn-a way's  profession  and  confidence  gradually 
removes  their  difficulties,  and  they  recover  their  hope,  and  learn  to  take 
heed  to  themselves. 


THE  PILGRIM'S   PROGRESS.  277 

Little-Faith ;  but  a  good  man,  and  he  dwelt  in  the  town 
of  Sincere.  The  thing  was  this : — at  the  entering  in 
at  this  passage,  there  comes  down  from  BROADWAY-GATE. 
Broadway-gate  a  lane  called  Dead-man's-  DEAD-MAN'S-LANE. 
lane ;  so  called  because  of  the  murders  that  are  com- 
monly done  there;  and  this  Little-Faith  going  on 
pilgrimage,  as  we  do  now,  chanced  to  sit  down  there, 
and  sleep :  now  there  happened  at  that  time  to  come 
down  the  lane  from  Broadway-gate,  three  sturdy 
rogues,  and  their  names  were  Faint-Heart,  Mistrust, 
and  Guilt,  three  brothers ;  and  they  spying  Little-Faith 
where  he  was,  came  galloping  up  with  speed.  Now, 
the  good  man  was  just  awakened  from  his  sleep,  and 
was  getting  up  to  go  on  his  journey.  So  they  came 
up  all  to  him,  and  with  threatening  language  bid  him 
stand.  At  this,  Little-Faith  looked  as  white  as  a 
clout,  and  had  neither  power  to  fight  nor  fly.  Then 
said  Faint-heart,  Deliver  thy  purse ;  but 
he  making  no  haste  to  do  it  (for  he  was 
loth  to  lose  his  money,)  Mistrust  ran  up 
to  him,  and  thrusting  his  hand  into  his  pocket,  pulled 
out  thence  a  bag  of  silver.  Then  he  cried  THEY  GET  AWAY 

HIS      SILVER,      AND 

out,  "Thieves,  thieves!"  With  that,  KNOCK  HIM  DOWN. 
Guilt,  with  a  great  club  that  was  in  his  hand,  struck 
Little-Faith  on  the  head,  and  with  that  blow  felled  him 
flat  to  the  ground ;  where  he  lay  bleeding  as  one  that 
would  bleed  to  death.*  All  this  while  the  thieves  stood 


*  The  ensuing  episode  concerning  Little-faith  was  evidently  intended 
to  prevent  weak  Christians  being  dismayed  by  the  awful  things  spoken  of 
hypocrites  and  apostates.  In  times  of  persecution,  many  who  seemed  to 
be  religious,  openly  return  into  the  broad  way  to  destruction;  and  thus 
Satan  murders  the  souls  of  men,  by  threatening  to  kill  their  bodies.  This 
is  Dead-man's-lane,  leading  back  to  Broadway-gate.  All  true  believers 
are  indeed  preserved  from  drawing  back  to  perdition :  but  the  weak  in 


LITTLE-FAITH 
ROBBED  BY  FAINT- 
HEART, MISTRUST, 
AND  GUILT. 


LOST       NOT       HIS 


278  THE  PILGRIM'S   PROGRESS. 

by.  But  at  last,  they  hearing  that  some  were  upon  the 
road,  and  fearing  lest  it  should  be  one  Great  Grace, 
that  dwells  in  the  town  of  Good  Confidence,  they  be- 
took themselves  to  their  heels,  and  left  this  good  man 
to  shift  for  himself.*  Now,  after  a  while,  Little-Faith 
came  to  himself,  and,  getting  up,  made  shift  to  scramble 
on  his  way.  This  was  the  story. 

HOPE.  But  did  they  take  from  him  all  that  ever  he 
had? 

CHR.  No;  the  place  where  his  jewels  were,  they 
never  ransacked  ;  so  those  he  kept  still. 
But,  as  I  was  told,  the  good  man  was  much 
afflicted  for  his  loss,  for  the  thieves  got  most  of  his 
spending-money.  That  which  they  got  not  (as  I  said) 
were  jewels  ;  also  he  had  a  little  odd  money  left,  but 

faith,  being  faint-hearted,  and  mistrusting  the  promises  and  faithfulness  of 
God,  are  betrayed  into  sinful  compliances  or  negligences  ;  they  lie  down 
to  sleep  when  they  have  special  need  to  watch  and  be  sober  ;  they  conceal 
or  perhaps  deny  their  profession,  are  timid  and  negligent  in  duty  ;  or  in 
other  respects  act  contrary  to  their  consciences,  and  thus  contract  guilt. 
So  that  Faint-heart  threatens  and  assaults  them  ;  Mistrust  plunders  them  ; 
and  Guilt  beats  them  down,  and  makes  them  almost  despair  of  life.  As 
the  robbery  was  committed  in  the  dark  lane  before  mentioned,  this  seems 
to  have  been  the  author's  precise  meaning:  but  any  unbelieving  fears, 
that  induce  men  to  neglect  the  means  of  grace,  or  to  adopt  sinful  expe- 
dients of  securing  themselves,  which  on  the  review  bring  guilt  and  terror 
to  their  consciences,  may  also  be  intended. 

*  As  these  robbers  represent  the  inward  effects  of  unbelief  and  diso- 
bedience, and  not  any  outward  enemies,  Great-grace  may  be  the  emblem 
of  those  believers  or  ministers,  who,  having  honourably  stood  their  ground, 
endeavour  to  restore  the  fallen  in  the  spirit  of  meekness,  by  suitable 
encouragements.  The  compassionate  exhortations  or  honourable  examples 
of  such  eminent  Christians  keep  the  fallen  from  entire  despondency,  and 
both  tend  to  bring  them  to  repentance,  and  to  inspire  them  when  pen- 
itent, and  trembling  at  the  word  of  God,  with  some  hope  of  finding  mercy 
and  grace  in  this  time  of  urgent  need  ;  which  seems  to  be  allegorically 
represented  by  the  flight  of  the  robbers,  when  they  heard  that  Great-grace 
was  on  the  road. 


LITTLE-FAITH 
FORCED  TO  BKO 
TO  HIS  JODRNKY'S 
END. 


THE  PILGRIM'S  PROGRESS.  279 

scarce  enough  to  bring  him  to  his  journey's  end.c    Nay, 

(if  I  was  not  misinformed,)  he  was  forced 

to  beg  as  he  went,  to  keep  himself  alive, 

for  his  jewels  he  might  not  sell ;  but,  beg 

and  do  what  he  could,  he  went,  as  we  say,  with  many 

a  hungry  belly  the  most  part  of  the  rest  of  the  way. 

HOPE.  But  is  it  not  a  wonder  they  got  not  from  him 
his  certificate,  by  which  he  was  to  receive  his  ad- 
mittance at  the  Celestial  Gate  ? 

CHR.  It  is  a  wonder :  but  they  got  not  that,  though 
they  missed  it  not  through  any  good  cun-  HE  KEPT  NOT  HIS 

04/0  BEST       THINGS      BY 

ning  of  his;  for  he,  being  dismayed  with  HIS  OWN C™NI»°- 
their  coming  upon  him,  had  neither  power  nor  skill  to 
hide  any  thing :  so  it  was  more  by  good  providence 
than  by  his  endeavour  that  they  missed  of  that  good 
thing.d 

HOPE.  But  it  must  needs  be  a  comfort  to  him,  that 
they  got  not  this  jewel  from  him. 

CHR.  It  might  have  been  great  comfort  to  him,  had 
he  used  it  as  he  should;  but  they  that  told  me  the 
story  said,  that  he  made  but  little  use  of  it  all  the  rest 
of  the  way,  and  that  because  of  the  dismay  that  he  had 
in  their  taking  away  his  money.  Indeed,  he  forgot  it 
a  great  part  of  the  rest  of  his  journey;  and  besides, 
when  at  any  time  it  came  into  his  mind,  and  he  began 
to  be  comforted  therewith,  then  would  fresh  thoughts 
of  his  loss  come  again  upon  him,  and  these  thoughts 
would  swallow  up  all. 

HOPE.  Alas,  poor  man !  this  could  not 
but  be  a  great  grief  to  him. 

CHR.  Grief!  ay,  a  grief  indeed.  Would  it  not  have 
been  so  to  any  of  us,  had  we  been  used  as  he,  to  be 

c  1  Pet.  iv.  18.  d2Tim.  i.  14.    2  Pet.  ii.  9. 


HK  is  PITIED 

BY    BOTH. 


280  THE  PILGRIM'S  PROGRESS. 

robbed  and  wounded  too,  and  that  in  a  strange  place, 
as  he  was  ?  It  is  a  wonder  he  did  not  die  with  grief, 
poor  heart  !  I  was  told  that  he  scattered  almost  all 
the  rest  of  the  way  with  nothing  but  doleful  and  bitter 
complaints  :  telling  also  to  all  that  overtook  him,  or 
that  he  overtook  in  the  way  as  he  went,  where  he  was 
robbed,  and  how  ;  who  they  were  that  did  it,  and  what 
he  had  lost  ;  how  he  was  wounded,  and  that  he  hardly 
escaped  with  life.* 

HOPE.  But  it  is  a  wonder  that  his  necessity  did  not 
put  him  upon  selling  or  pawning  some  of  his  jewels, 
that  he  might  have  wherewith  to  relieve  himself  on 
his  journey. 

CHR.  Thou  talkest  like  one  upon  whose  head  is  the 
shell  to  this  very  day  i  for  what  should  he 

-  .1  n  i  i  111  11 

pawn  them  f  or  to  whom  should  he  sell 

-  X 

them  ?  In  all  that  country  where  he  was 
robbed,  his  jewels  were  not  accounted  of;  nor  did  he 
want  that  relief  which  could  from  thence  be  ad- 
ministered to  him.  Besides,  had  his  jewels  been 
missing  at  the  gate  of  the  Celestial  City,  he  had  (and 
that  he  knew  well  enough)  been  excluded  from  an 

*  The  believer's  union  with  Christ,  and  the  sanctification  of  the  Spirit, 
sealing  his  acceptance  and  rendering  him  meet  for  heaven,  are  his  inval- 
uable and  unalienable  jewels.  But  he  may  by  sin  lose  his  comforts,  and 
not  be  able  to  perceive  the  evidences  of  his  own  safety  :  and  even  when 
again  enabled  to  hope  that  it  will  be  well  with  him  in  the  event  ;  he  may 
be  so  harassed  by  the  recollection  of  the  loss  he  has  sustained,  the  effects 
of  his  misconduct  on  others,  and  the  obstructions  he  hath  thrown  in  the 
way  of  his  own  comfort  and  usefulness,  that  his  future  life  may  be  ren- 
dered a  constant  scene  of  disquietude  and  painful  reflections.  Thus  the 
doctrine  of  the  believer's  final  perseverance  is  both  maintained  and  guarded 
from  abuse  :  and  it  is  not  owing  to  a  man's  own  care,  but  to  the  Lord's  free 
mercy,  powerful  interposition,  and  the  engagements  of  the  new  covenant, 
that  unbelief  and  guilt  do  not  rob  him  of  his  title  to  heaven,  as  well  as 
of  his  comfort  and  confidence. 


CHRISTIAN  RE 

PROVETHHISFEL 

LOW  FOR 

VISEDLV          SPEAK- 


ESAU  WAS 


THE   PILGRIM'S   PROGRESS.  281 

inheritance  there  ;  and  that  would  have  been  worse  to 
him  than  the  appearance  and  villany  of  ten  thousand 
thieves. 

HOPE.  Why  art  thou  so  tart,  my  brother?  Esau 
sold  his  birthright,  and  that  for  a  mess  of  pottage  ;  e 
and  that  birthright  was  his  greatest  jewel  :  and  if  he, 
why  might  not  Little-Faith  do  so  too  ? 

CHR.  Esau  did  sell  his  birthright  indeed,  and  so  do 
many  besides,  arid  by  so  doing  exclude  A  DISCOURSE  x 

•*  °        ^  ABODT      ESAU      AND  / 

themselves  from  the  chief  blessing,  as  LITTLE  -^ITH. 
also  that  caitiff  did  :  but  you  must  put  a  difference 
betwixt  Esau  and  Little-Faith,  as  also  betwixt  their 
estates.  Esau's  birthright  was  typical,  but  Little- 
Faith's  jewels  were  not  so.  Esau's  belly 
was  his  god,  but  Little-Faith's  belly  was 
not  so.  Esau's  want  lay  in  his  fleshly  appetite,  Little- 
Faith's  did  not  so.  Besides,  Esau  could  see  no  further 
than  to  the  fulfilling  of  his  lusts  :  "  For  I  am  at  the 
point  to  die,  (said  he,)  and  what  good  will  this  birth- 
right do  me?"f  But  Little-Faith,  though  it  was  his  lot 
to  have  but  a  little  faith,  was  by  his  little  faith  kept 
from  such  extravagances,  and  made  to  see  and  prize 
his  jewels  more,  than  to  sell  them  as  Esau  did  his  birth- 
right. You  read  not  any  where  that  Esau  ESAU  NEVEtt  HAD  x 
had  faith,  no,  not  so  much  as  a  little; 
therefore  no  marvel,  if,  where  the  flesh  only  bears 
sway,  (as  it  will  in  that  man  where  no  faith  is  to 
resist,)  if  he  sells  his  birthright,  and  his  soul  and  all, 
and  that  to  the  devil  of  hell  ;  for  it  is  with  such  as  it 
is  with  the  ass,  "  who  in  her  occasions  cannot  be 
turned  away:"g  when  their  minds  are  set  upon  their 
lusts,  they  will  have  them,  whatever  they  cost.  But 

e  Heb.  xii.  1C.  f  Gen.  xxv  3°  g  Jer.  ii.  24. 

2L 


c 


A 

BETWEEN  THE 
TURTLE-DOVE  AND 
THE  CROW. 


282  THE  PILGRIM'S  PROGRESS. 

Little-Faith  was  of  another  temper ;  his  mind  was  on 
MTTLE-FAITH   things  divine :  his  livelihood  was  upon 

COULD      NOT      LIVE 

?AGEESAU'S  things    that    were    spiritual    and    from 

above :  therefore,  to  what  end  should  he  that  is  of  such 
a  temper  sell  his  jewels,  (had  there  been  any  that 
would  have  bought  them,)  to  fill  his  mind  with  empty 
things  ?  Will  a  man  give  a  penny  to  fill  his  belly  with 
COMPARISON  hay?  or  can  you  persuade  the  turtle- 

T.' v  K  frnw  •*  w  m 

dove  to  live  upon  carrion,  like  the  crow  ? 
Though  faithless  ones  can,  for  carnal  lusts,  pawn,  or 
mortgage,  or  sell  what  they  have,  and  themselves  out- 
right to  boot,  yet  they  that  have  faith,  saving  faith, 
though  but  a  little  of  it,  cannot  do  so.  Here,  there- 
fore, my  brother,  is  thy  mistake.* 

HOPE.  I  acknowledge  it ;  but  yet  your  severe  reflec- 
tion had  almost  made  me  angry. 

CHR.  Why,  I  did  but  compare  thee  to  some  of  the 
birds  that  are  of  the  brisker  sort,  who  will  run  to  and 
fro  in  untrodden  paths  with  the  shell  upon  their  heads. 
But  pass  by  that,  and  consider  the  matter  under  debate, 
and  all  shall  be  well  betwixt  thee  and  me. 

HOPE.  But,  Christian,  these  three  fellows,  I  am  per- 
suaded in  my  heart,  are  but  a  company  of 
cowards :  would  they  have  run  else,  think 
you,  as  they  did,  at  the  noise  of  one  that  was  coming 
on  the  road?  Why  did  not  Little-Faith  pluck  up  a 
greater  heart  ?  He  might,  methinks,  have  stood  one 
brush  with  them,  and  have  yielded  when  there  had 
been  no  remedy. 

*  Many  professors,  meeting  with  discouragements,  give  up  their  religion 
for  the  sake  of  this  present  world :  but,  if  any  thence  argue,  that  true 
believers  will  copy  their  example,  they  show  that  they  are  neither  well 
established  in  judgment,  nor  deeply  acquainted  with  the  nature  of  the 
divine  life,  or  the  objects  of  its  supreme  desires  and  peculiar  fears. 


HOPEFUL 
SWAGGERS. 


NO  GREAT  HEART 
GOD  WHERE 
THERE  IS  EOT  LIT- 
TLE FAITH. 


WE    HAVE    MORE 
COURAGE  WHEN 

W  E  A  R  E  O  t)  T,  T  H  A  N 
WHEN  WE   ARE    IN. 


THE  PILGRIM'S   PROGRESS.  283 

CHR.  That  they  are  cowards,  many  have  said,  but 
few  have  found  it  so  in  the  time  of  trial. 
As  for  a  great  heart,  Little-Faith  had  T°* 
none ;  and  I  perceive  by  thee,  my  bro- 
ther, hadst  thou  been  the  man  concerned,  thou  art  but 
for  a  brush  and  then  to  yield.  And  verily, 
since  this  is  the  height  of  thy  stomach 
now  they  are  at  a  distance  from  us, 
should  they  appear  to  thee  as  they  did  to  him,  they 
might  put  thee  to  second  thoughts. 

But  consider  again,  they  are  but  journeymen 
thieves ;  they  serve  under  the  king  of  the  bottomless 
pit,  who,  if  need  be,  will  come  to  their  aid  himself,  and 
his  voice  is  as  the  roaring  of  a  Iion.h  I  myself  have 
been  engaged  as  this  Little-Faith  was:  CHRIS  TIANTELLS 

HIS        OWN        EXPE- 

and  I  found  it  a  terrible  thing.  These  *1ES».CE  IN  THIS 
three  villains  set  upon  me,  and  I  beginning  like  a 
Christian  to  resist,  they  gave  but  a  call,  and  in  came 
their  master:  I  would,  as  the  saying  is,  have  given  my 
life  for  a  penny ;  but  that,  as  God  would  have  it,  I  was 
clothed  with  armour  of  proof.  Ay,  and  yet,  though  I 
was  so  harnessed,  I  found  it  hard  work  to  quit  myself 
like  a  man:  no  man  can  tell  what  in  that  combat 
attends  us,  but  he  that  hath  been  in  the  battle  himself. 

HOPE.  Well,  but  they  ran,  you  see,  when  they  did 
but  suppose  that  one  Great-Grace  was  in  the  way. 

CHR.  True,  they  have  often  fled,  both  they  and  their 
master,  when  Great-Grace  hath  but  appeared :  and  no 
marvel,  for  he  is  the  King's  champion ; 
but,  I  trow,  you  will  put  some  difference 
between  Little-Faith  and  the  King's  champion.  All 
the  King's  subjects  are  not  his  champions;  nor  can 


THE  KING'S  CHAM- 
PION. 


h  1  Pet.  v  8 


284  THE  PILGRIM'S  PROGRESS. 

they,  when  tried,  do  such  feats  of  war  as  he.  Is  it 
meet  to  think  that  a  little  child  should  handle  Goliath 
as  David  did ;  or  that  there  should  be  the  strength  of 
an  ox  in  a  wren  ?  Some  are  strong,  some  are  weak ; 
some  have  great  faith,  some  have  little ;  this  man  was 
one  of  the  weak,  and  therefore  he  went  to  the  wall. 

HOPE.  I  would  it  had  been  Great-Grace,  for  their 
sakes. 

CHR.  If  it  had  been  he,  he  might  have  had  his  hands 
full :  for  I  must  tell  you,  that  though  Great-Grace  is 
excellent  good  at  his  weapons,  and  has,  and  can,  so 
long  as  he  keeps  them  at  sword's  point,  do  well  enough 
with  them,  yet  if  they  get  within  him,  even  Faint- 
Heart,  Mistrust,  or  the  other,  it  shall  go  hard  but  they 
will  throw  up  his  heels :  and  when  a  man  is  down,  you 
know,  what  can  he  do  ? 

Whoso  looks  well  upon  Great-Grace's  face,  will  see 
those  scars  and  cuts  there,  that  shall  easily  give  de- 
monstration of  what  I  say.  Yea,  once  I  heard  that  he 
should  say,  (and  that  when  he  was  in  the  combat,) 
"  We  despaired  even  of  life."  How  did  these  sturdy 
rogues  and  their  fellows  make  David  groan,  mourn, 
and  roar!  Yea,  Heman,  and  Hezekiah  too,  though 
champions  in  their  days,  were  forced  to  bestir  them 
when  by  these  assaulted;  and  yet,  notwithstanding, 
they  had  their  coats  soundly  brushed  by  them.  Peter, 
upon  a  time,  would  go  try  what  he  could  do;  but 
though  some  do  say  of  him  that  he  is  the  prince  of 
the  apostles,  they  handled  him  so,  that  they  made  him 
at  last  afraid  of  a  sorry  girl. 

Besides,  their  king  is  at  their  whistle ;  he  is  never 
out  of  hearing ;  and  if  at  any  time  they  be  put  to  the 
worst,  he,  if  possible,  comes  in  to  help  them :  and  of 


THE  PILGRIM'S  PROGRESS.  285 

him  it  is  said,  "  the  sword  of  him  that  LEVIATHAN'S 
layeth  at  him  cannot  hold ;  the  spear,  the 
dart,  nor  the  habergeon :  he  esteemeth  iron  as  straw, 
and  brass  as  rotten  wood :  the  arrow  cannot  make  him 
fly,  sling-stones  are  turned  with  him  into  stubble ;  darts 
are  counted  as  stubble :  he  laugheth  at  the  shaking  of 
a  spear."1  What  can  a  man  do  in  this  case?  It  is 
true,  if  a  man  could  at  every  turn  have  Job's  horse, 
and  had  skill  and  courage  to  ride  him,  he  might  do 
notable  things:  for  "his  neck  is  clothed  THE  EXCELLENT 

METTLE      THAT     13 

with  thunder;  he  will  not  be  afraid  as  a  IN  JOB'S  HORSE- 
grasshopper ;  the  glory  of  his  nostrils  is  terrible ;  he 
paweth  in  the  valley,  and  rejoiceth  in  his  strength ;  he 
goeth  on  to  meet  the  armed  men :  he  mocketh  at  fear, 
and  is  not  affrighted,  neither  turneth  he  back  from  the 
sword :  the  quiver  rattleth  against  him,  the  glittering 
spear  and  the  shield :  he  swalloweth  the  ground  with 
fierceness  and  rage,  neither  believeth  he  that  it  is  the 
sound  of  the  trumpet.  He  saith  among  the  trumpets, 
Ha,  ha !  and  he  smelleth  the  battle  afar  off,  the 
thunder  of  the  captains,  and  the  shoutings."15 

But,  for  such  footmen  as  thou  and  I  are,  let  us  never 
desire  to  meet  with  an  enemy,  nor  vaunt  as  if  we  could 
do  better,  when  we  hear  of  others  that  have  been 
foiled ;  nor  be  tickled  at  the  thoughts  of  our  own  man- 
hood, for  such  commonly  come  by  the  worst  when 
tried.  Witness  Peter,  of  whom  I  made  mention  be- 
fore :  he  would  swagger,  ay,  he  would ;  he  would,  as 
his  vain  mind  prompted  him  to  say,  do  better  and 
stand  more  for  his  Master  than  all  men :  but  who  so 
foiled  and  run  down  by  those  villains  as  he  ? 

When,  therefore,  we  hear  that  such  robberies  are 

i  Job  xli.  26—29.  k  Job  xxxix.  19—23. 


IT     IS     GOOD     TO 
HAVE    A    CONVOY. 


286  THE  PILGRIM'S  PROGRESS. 

done  on  the  King's  highway,  two  things  become  us  to 
do :  First,  to  go  out  harnessed,  and  to  be  sure  to  take 
a  shield  with  us :  for  it  was  for  want  of  that,  that  he 
who  laid  so  lustily  at  Leviathan  could  not  make  him 
yield ;  for,  indeed,  if  that  be  wanting,  he  fears  us  not 
at  all.  Therefore  he  that  had  skill  hath  said,  "Above 
all,  take  the  shield  of  faith,  wherewith  ye  shall  be  able 
to  quench  all  the'fiery  darts  of  the  wicked."1* 

It  is  good  also  that  we  desire  of  the  King  a  convoy, 
yea,  that  he  will  go  with  us  himself.  This 
made  David  rejoice  when  in  the  Valley 
of  the  Shadow  of  Death ;  and  Moses  was  rather  for 
dying  where  he  stood,  than  to  go  one  step  without  his 

1  Eph.  vi.  16. 

*  Young  converts  often  view  temptations,  conflicts,  and  persecutions,  in 
a  very  different  light  than  experienced  believers  do.  Warm  with  zeal,  and 
full  of  confidence,  which  they  imagine  to  be  wholly  genuine,  and  knowing 
comparatively  little  of  their  own  hearts,  or  the  nature  of  the  Christian 
conflict,  they  resemble  new  recruits,  who  are  apt  to  boast  what  great  things 
they  will  do :  but  the  old  disciple,  though  much  stronger  in  faith,  and  pos- 
sessing habitually  more  vigour  of  holy  affection,  knows  himself  too  well  to 
boast,  and  speaks  with  modesty  of  the  past,  and  diffidence  of  the  future ; 
like  the  veteran  soldier,  of  approved  valour,  who  has  often  been  in  actual 
service.  They,  who  have  boasted  beforehand  what  they  would  do  and 
suffer,  rather  than  deny  the  faith,  have  generally  either  proved  apostates,  or 
been  taught  their  weakness  by  painful  experience.  And  when  a  real  be- 
liever has  thus  fallen,  the  recollection  of  past  boastings  adds  to  his  remorse 
and  terror ;  and  Satan  will  attempt  to  drive  him  to  despair :  so  that,  indeed, 
*  no  man  can  tell  what  in  such  a  combat  attends  us,  but  he  that  has  been  in 
the  battle  himself.'  Even  they,  who  were  most  remarkable  for  strength 
of  faith,  have  often  been  overcome  in  the  hour  of  temptation ;  and,  when 
guilt  got  within  them,  they  found  it  no  easy  matter  to  recover  their  hope 
and  comfort :  how  then  can  the  weak  in  faith  be  expected  to  overcome  in 
such  circumstances  7  The  accommodation  of  the  passages  from  Job  to  this 
conflict,  seems  merely  intended  to  imply,  that  the  assaults  of  Satan  on 
these  occasions,  are  more  terrible  than  any  thing  in  the  visible  creation  can 
be :  and  that  every  possible  advantage  will  be  needful  in  order  to  withstand 
in  the  evil  day. 


THE  PILGRIM'S  PROGRESS.  287 

God.ra  O  my  brother,  if  he  will  but  go  along  with  us, 
what  need  we  be  afraid  of  ten  thousand  that  shall  set 
themselves  against  us?  But  without  him,  the  proud 
helpers  fall  under  the  slain/1* 

I,  for  my  part,  have  been  in  the  fray  before  now ; 
and  though,  through  the  goodness  of  Him  that  is  best, 
I  am,  as  you  see,  alive,  yet  I  cannot  boast  of  my  man- 
hood. Glad  shall  I  be,  if  I  meet  with  no  more  such 
brunts;  though  I  fear  we  are  not  got  beyond  all 
danger.  However,  since  the  lion  and  the  bear  have 
not  as  yet  devoured  me,  I  hope  God  will  also  deliver 
us  from  the  next  uncircumcised  Philistine.  Then  sang 
Christian — 

"  Poor  Little-Faith !  hast  been  among  the  thieves? 
Wast  robbed  1    Remember  this, '  whoso  believes,' 
And  get  more  faith ;  then  shall  you  victors  be 
Over  ten  thousand — else  scarce  over  three." 

So  they  went  on,  and  Ignorance  followed.  They 
went  then  till  they  came  at  a  place  where 
they  saw  a  way  put  itself  into  their  way, 
and  seemed  withal  to  lie  as  straight  as  the  way  which 
they  should  go ;  and  here  they  knew  not  which  of  the 
two  to  take,  for  both  seemed  straight  before  them: 
therefore  here  they  stood  still  to  consider.  And  as 
they  were  thinking  about  the  way,  behold  a  man  black 
of  flesh,  but  covered  with  a  very  light  robe,  came  to 
them,  and  asked  them  why  they  stood  there  ?  They 

m  Exod.  xxxiii.  15.  n  Psalm  iii.  6.    xxvii.  1 — 3.    Isa.  x.  4. 

*  Instead  of  saying,  *  though  all  men  deny  thee,  yet  will  not  I,'  it  be- 
hoves us  to  use  all  means  of  grace  diligently  ;  and  to  be  instant  in  prayer, 
that  the  Lord  himself  may  protect  us  by  his  power,  and  animate  us  by  his 
presence ;  and  then  only  shall  we  be  enabled  to  overcome  both  the  fear  of 
man,  and  the  temptations  of  the  devil. 


A    WAV    AND    A 
k.Y. 


THEY  ARE  TAKEN 
IN   A   NET. 


288  THE  PILGRIM'S  PROGRESS. 

answered,  they  were  going  to  the  Celestial  City,  but 
knew  not  which  of  these  ways  to  take.  "  Follow  me," 
said  the  man,  "  it  is  thither  that  I  am  going."  So  they 
followed  him  in  the  way  that  but  now  came  into  the 
CHRISTIAN  AND  road,  which  by  decrees  turned,  and  turned 

HIS      FELLOW     DE- 

them  so  far  from  the  city,  that  they 
desired  to  go  to,  that  in  a  little  time  their  faces  were 
turned  away  from  it :  yet  they  followed  him.  But  by 
and  by,  before  they  were  aware,  he  led 
them  both  within  the  compass  of  a  net, 
in  which  they  were  both  so  entangled  that  they  knew 
not  what  to  do ;  and  with  that  the  white  robe  fell  off 
the  black  man's  back :  then  they  saw  where  they  were. 
Wherefore  there  they  lay  crying  some  time,  for  they 
could  not  get  themselves  out. 

Then  said  Christian  to  his  fellow,  Now  do  I  see 

THEY  BEWAIL  myself  in  an  error.    Did  not  the  Shep- 
herds bid  us  beware   of  the  Flatterer? 
As  is  the  saying  of  the  wise  man,  so  we  have  found 
it  this  day,  "A  man   that  flattereth  his  neighbour, 
spreadeth  a  net  for  his  feet."0 

HOPE.  They  also  gave  us  a  note  of  directions  about 
the  way,  for  our  more  sure  finding  thereof;  but  therein 
we  have  also  forgotten  to  read,  and  have  not  kept  our- 
selves from  the  "  paths  of  the  destroyer."  Here  David 
was  wiser  than  we;  for  saith  he,  "Concerning  the 
works  of  men,  by  the  word  of  thy  lips  I  have  kept  me 
from  the  paths  of  the  destroy er."p 

Thus  they  lay  bewailing  themselves  in  the  net.     At 
SHINING  ONE  last  they  espied  a  shining  one  coming 

IS       TO       THEM  » 

IN   towards  them  with  a  whip  of  small  cords 
in  his  hand.     When  he  was  come  to  the  place  where 

o  Prov.  xxix.  5.  p  Psalm  xvii.  4. 


COMES       TO       THEM 
WITH     A     WHIP 
HIS     HAND. 


THE  PILGRIM'S  PROGRESS.  289 

they  were,  he  asked  them  whence  they  came,  and  what 
they  did  there  ?  They  told  him,  that  they  were  poor 
pilgrims  going  to  Zion,  but  were  led  out  of  their  way 
by  a  black  man  clothed  in  white,  who  bid  us,  said  they, 
follow  him,  for  he  was  going  thither  too.  Then  said 
he  with  the  whip,  It  is  Flatterer,  "  a  false  apostle,  that 
hath  transformed  himself  into  an  angel  of  light." q  So 
he  rent  the  net,  and  let  the  men  out.  Then  said  he  to 
them,  Follow  me,  that  I  may  set  you  in  your  way 
again :  so  he  led  them  back  to  the  way  which  they  had 
left  to  follow  the  Flatterer.  Then  he  asked  them,  say- 
ing, Where  did  you  lie  the  last  night? 
They  said,  With  the  Shepherds  upon  the 
Delectable  Mountains.  He  asked  them 
then,  if  they  had  not  of  the  Shepherds  a  note  of  direc- 
tion for  the  way  ?  They  answered,  Yes.  But  did  you 
not,  said  he,  when  you  were  at  a  stand,  pluck  out  and 
read  your  note  ?  They  answered,  No.  He  asked  them, 
Why  ?  They  said  they  forgot.  He  asked,  moreover, 
if  the  Shepherds  did  not  bid  them  beware  of  the 
Flatterer  ?  They  answered,  Yes ;  but  we 
did  not  imagine,  said  they,  that  this  fine- 
spoken  man  had  been  he.r 

Then  I  saw  in  my  dream,  that  he  commanded  them 
to  lie  down;  which  when  they  did,  he 
chastised  them  sore,  to  teach  them  the  THEIR  WAY 
good  way  wherein  they  should  walk  :s  and  as  he  chas- 
tised them,  he  said,  "As  many  as  I  love,  I  rebuke  and 
chasten;  be  zealous,  therefore,  and  repent."1  This 
done,  he  bids  them  go  on  their  way,  and  take  good 
heed  to  the  other  directions  of  the  Shepherds.  So 

q  2  Cor.  xi.  13—15.    Dan.  xi.  32.  r  Rom.  xvi.  17, 18. 

s  2  Chron.  vi.  27.  t  Rev.  iii.  19. 

2M 


DECEIVERS    FINE 
SPOKEN. 


THEY   ARE   WHIP- 
PED,   AND    SENT    ON 


290  THE  PILGRIM'S  PROGRESS. 

they  thanked  him  for  all  his  kindness,  and  went  softly 
along  the  right  way,  singing — 

Come  hither,  you  that  walk  along  the  way, 
See  how  the  pilgrims  fare  that  go  astray ; 
They  catched  are  in  an  entangled  net, 
'Cause  they  good  counsel  lightly  did  forget : 
'Tis  true,  they  rescued  were ;  but  yet,  you  see, 
They're  scourged  to  boot :  let  this  your  caution  be.* 

*  This  way,  which  seemed  as  straight  as  the  right  way,  and  in  entering 
on  which  there  was  no  stile  to  climb  over,  must  denote  some  very  plausible 
and  gradual  deviation  from  the  simplicity  of  the  gospel,  in  doctrine  or  prac- 
tice. Peculiar  circumstances  may  require  the  believer  to  act;  while  so 
much  can  be  said  in  support  of  different  measures,  as  to  make  him  hesitate : 
and  if  he  merely  consider  the  subject  in  his  own  mind,  or  consult  with  his 
friends,  without  carefully  examining  the  Scripture,  and  praying  for  divine 
direction,  he  will  very  probably  be  seduced  into  the  wrong  path :  and,  if  he 
listen  to  the  Flatterer,  he  will  certainly  be  misled.  But  what  is  meant  by 
the  Flatterer  1  It  cannot  reasonably  be  supposed  that  the  author  meant  to 
state  that  the  Pilgrims  hearkened  to  such  as  preach  justification  by  the 
works  of  the  law ;  or  flatter  men's  self-complacency  by  harangues  on  the 
dignity  of  human  nature,  and  the  unbiassed  freedom  of  the  will,  the  suffi- 
ciency of  reason  in  matters  of  religion,  or  the  goodness  of  the  heart :  for 
experienced  Christians  cannot  be  thus  imposed  on.  And  gross  antinomi- 
anism  can  never  greatly  attract  the  attention  of  those,  who  have  been  in 
Doubting  Castle  for  turning  aside  into  By-path-meadow.  But  the  human 
mind  is  always  accessible  to  flattery,  in  one  form  or  other;  and  there  have 
in  every  age  been  teachers  and  professed  Christians,  who  have  soothed  men 
into  a  good  opinion  of  their  state  on  insufficient  grounds ;  or  fed  their  spi- 
ritual pride  by  expressing  too  favourable  thoughts  of  their  attainments, 
which  is  often  mistaken  for  a  very  loving  spirit.  This  directly  tends  to  in- 
duce un watchfulness,  and  an  unadvised  way  of  deciding  in  difficult  cases: 
and  thus  men  are  imperceptibly  led  to  consult  their  own  inclination,  ease, 
or  interest,  instead  of  the  will  and  glory  of  God.  In  the  mean  time,  such 
flatterers  commend  their  prudence,  in  allowing  themselves  a  little  rest; 
persuade  them  that  they  are  entitled  to  distinction,  and  exempted  from 
general  rules;  insinuate,  that  they  are  too  well  acquainted  with  Satan's 
devices,  to  be  deceived ;  and  in  short  seem  to  make  their  opinion  the 
standard  of  right  and  wrong.  Some  excellent  men,  from  a  natural  easiness 
of  temper,  united  with  spiritual  love  and  genuine  candour,  thus  undesign- 
edly  too  much  soothe  their  brethren :  but  the  Flatterer  is  '  a  black  man  in 
a  white  robe ;'  a  designing  hypocrite,  who,  with  plausibility,  fluency  of 


THE  PILGRIM'S  PROGRESS.  291 

Now,  after  a  while  they  perceived,  afar  off,  one 
coming  softly,  and  alone,  all  along  the  highway,  to 
meet  them.  Then  said  Christian  to  his  fellow,  Yonder 
is  a  man  with  his  back  towards  Zion,  and  he  is  coming 
to  meet  us. 


speech,  talents,  eloquence,  or  polite  accomplishments,  and  very  evangelical 
views  of  religion,  '  serves  not  our  Lord  Jesus  Christ,  but  his  own  belly ; 
and  by  good  words  and  fair  speeches  deceives  the  hearts  of  the  simple.' 
Such  a  man  will  not  shock  serious  minds  by  gross  antinomianism :  but  he 
will  insist  disproportionately  and  indiscriminately  on  privileges,  promises, 
and  consolatory  topics;  and  thus  put  his  auditors  into  good  humour  with 
themselves,  and  consequently  with  him,  in  order  to  obtain  advantages,  not 
so  easily  acquired  by  other  means.  There  are  many  other  flatterers:  but 
this  description,  coming  far  more  in  the  way  of  evangelical  professors  than 
any  other,  seems  emphatically  to  be  intended.  Satan  aims  to  lull  men  into 
a  fatal  security,  wholly  or  in  part ;  flatterers  of  every  kind  are  his  principal 
agents;  and  a  smooth  undistinguishing  gospel,  and  want  of  plain-dealing 
in  private,  have  immense  influence  in  this  respect.  Too  often,  it  is  to  be 
feared,  the  preacher  uses  flattery  in  the  pulpit  and  the  parlour,  and  is  reci- 
procally flattered  or  rewarded :  and  what  wonder  is  it,  if  ungodly  men  take 
up  the  business  as  a  lucrative  trade,  and  serve  their  own  selfish  purposes, 
by  quieting  uneasy  consciences  into  a  false  peace,  misleading  unwary  souls, 
entangling  incautious  believers  in  a  net,  and  thus  bringing  a  scandal  on  the 
gospel  7  *  Satan  is  transformed  into  an  angel  of  light,  and  his  ministers 
into  ministers  of  righteousness ;'  and  if  this  were  the  case  in  the  apostles' 
days,  in  the  midst  of  terrible  persecutions ;  it  may  well  be  expected,  that 
the  same  attempts  will  be  made  at  other  times.  Among  persons  not  much 
acquainted  with  the  gospel,  a  different  method  of  seduction  will  be  em- 
ployed ;  in  some  places  by  vain  philosophy  or  pharisaical  self-righteousners, 
in  others  by  enthusiastic  imaginations  or  dreams  of  sinless  perfection :  but 
among  established  Christians,  some  plausible  scheme,  flattering  men  as  wise 
and  strong  in  Christ,  and  as  knowing  their  liberty  and  privileges,  must  be 
adopted  ;  such  as  were  propagated  among  the  Corinthians,  or  those  professed 
Christians  whom  James,  Peter,  and  Jude  successively  addressed.  In  the 
present  state  of  religious  profession,  a  more  important  caution,  I  apprehend, 
cannot  be  given  by  the  united  voice  of  all  those  ministers,  whom  the  Shep- 
herds represent,  than  this,  « Beware  of  the  Flatterer ;'  of  all  teachers  who 
address  the  self-preference  of  the  human  heart,  and  thus  render  men  for- 
getful of  'taking  heed  to  their  way  according  to  the  word  of  God.'  For 
if  men  overlook  the  precepts  of  Scripture,  and  forsake  practical  distin- 
guishing preachers,  to  follow  such  as  bolster  up  their  hopes  in  an  unscrip- 


THE   ATHEIST 
MEETS   THEM. 


HE   LAOGHS 
AT   THEM. 


THEY  REASON 
TOGETHER. 


292  THE  PILGRIM'S  PROGRESS. 

HOPE.  I  see  him ;  let  us  take  heed  to  ourselves  now, 
lest  he  should  prove  a  Flatterer  also.    So 
he  drew  nearer  and  nearer,  and  at  last 
came  up  to   them.    His  name  was  Atheist;   and  he 
asked  them  whither  they  were  going  ? 
CHR.  We  are  going  to  Mount  Zion. 

Then  Atheist  fell  into  a  very  great  laughter. 
CHR.  What  is  the  meaning  of  your  laughter? 
ATH.  I  laugh  to  see  what  ignorant  persons  you  are, 
to  take  upon  you  so  tedious  a  journey ;   and  yet  are 
like  to  have  nothing  but  your  travail  for  your  pains. 

CHR.  Why,  man,  do  you  think  we  shall 
not  be  received  ? 
ATH.  Received!   there  is  not  such  a  place  as  you 
dream  of  in  all  this  world. 

CHR.  But  there  is  in  the  world  to  come. 
ATH.  When  I  was  at  home,  in  mine  own  country, 
I  heard  as  you  now  affirm,  and  from  that  hearing  went 
out  to  see,  and  have  been  seeking  this  city  these  twenty 
years,  but  find  no  more  of  it  than  I  did  the  first  day  I 
set  out.u 

CHR.  We  have  both  heard,  and  believe  that  there  is 
such  a  place  to  be  found. 

ATH.  Had  not  I,  when  at  home,  believed,  I  had  not 
come  thus  far  to  seek;   but  finding  none  (and  yet  I 

u  Eccl.  x.  15.    Jer.  xvii.  15. 

tural  manner ;  they  will  either  be  fatally  deceived,  or  drawn  out  of  the 
path  of  truth  and  duty,  taken  in  the  net  of  error,  and  entangled  among 
injurious  connexions  and  with  perplexing  difficulties.  They  will  indeed  at 
length  be  undeceived  as  to  these  fine-spoken  men,  but  not  till  they  scarcely 
know  what  to  do  or  what  will  become  of  them.  For  when  the  Lord  plucks 
their  feet  out  of  the  net,  he  will  humble  them  in  the  dust  for  their  sin  and 
folly ;  and  make  them  thankful  to  be  delivered,  though  with  severe  rebukes 
and  corrections. 


THE  PILGRIM'S  PROGRESS.  293 


THE  ATHEIST 
TAKES  DP  HI8CON- 
TENT  IN  THIS 
WORLD. 


IS      A      HELP 
INST   PRESENT 
TEMPTATION. 


should,  had  there  been  such  a  place  to 
be  found,  for  I  have  gone  to  seek  it  far- 
ther than  you,)  I  am  going  back  again,  and  will  seek 
to  refresh  myself  with  the  things  that  I  then  cast  away 
for  hopes  of  that  which  I  now  see  is  not. 

Then  said  Christian  to  Hopeful  his  companion, 
Is  it  true  which  this  man  hath  said?  ECTHHRH "ii"JJI; 

HOPE.  Take  heed,  he  is  one  of  the  Flatterers :  re- 
member what  it  cost  us  once  already  for      HOPEFUL^  QRA. 
our  hearkening  to  such  kind  of  fellows.   CIODSANSWER- 
What!   no  Mount  Zion?     Did  we  not   see   from  the 
Delectable  Mountains  the  gate  of  the  City?     Also,  are 

We  nOt  nOW  tO  Walk  by  faith  ?V     Let  US  gO      REMEMBRANCE  OF 

*  °  FORMERCHASTISE- 

on,  lest  the  man  with  the  whip  overtake  "* 

us  again.     You   should  have  taught  me 

that  lesson,  which  I  will  round  you  in  the  ears  withal : 

"  Cease,  my  son,  to  hear  the  instruction  that  causeth 

to   err  from   the  words  of  knowledge  ;"w  I  say,  my 

brother,  cease  to  hear  him,  and  let  us  believe  to  the 

saving  of  the  soul. 

CHR.  My  brother,  I  did  not  put  the  question  to  thee 
for  that  I  doubted  of  the  truth  of  our  belief  myself, 
but  to  prove  thee,  and  to  fetch  from  thee 
a  fruit  of  the  honesty  of  thy  heart.  As 
for  this  man,  I  know  that  he  is  blinded  by  the  god  of 
this  world.  Let  thee  and  me  go  on,  knowing  that  we 
have  belief  of  the  truth;  and  "no  lie  is  of  the  truth." x 

HOPE.  Now  do  I  rejoice  in  hope  of  the  glory  of 
God.  So  they  turned  away  from  the  man;  and  he, 
laughing  at  them,  went  his  way.* 

v  2  Cor.  v.  7.  w  Prov.  xix.  27.    Heb.  x.  39.  x  1  John.  ii.  21. 

*  Some  false  professors  gradually  renounce  '  the  truth  as  it  is  in  Jesus :' 
but  others  openly  set  themselves  against  all  kinds  of  religion,  and  turn 
scoffers  and  infidels.  Indeed  none  are  more  likely  to  become  avowed 


A   FRUIT     OF   AN 
HONEST   HEART. 


THEY  COME  TO 

THE        ENCHANTED 


HOPEFUL    BEGINS 
TO    BE    DROWSY. 


CHRISTIAN    KEEPS 
HIM    AWAKE. 


294  THE  PILGRIM'S  PROGRESS. 

I  then  saw  in  my  dream,  that  they  went  on  until  they 
caifiQ  into  a  certain  country  whose  air 
naturally  tended  to  make  one  drowsy,  if 
he  came  a  stranger  into  it.    And  here  Hopeful  began 
to   be  very  dull   and    heavy  to   sleep: 
wherefore  he  said  unto  Christian,  I  do 
now  begin  to  grow  so  drowsy,  that  I  can  scarcely  hold 
open  mine  eyes  :  let  us  lie  down  here,  and  take  one  nap. 
By  no  means,  said  the  other;   lest, 
sleeping,  we  never  wake  more. 
HOPE.  Why,  my  brother  ?    sleep  is  sweet  to  the 
labouring  man  ;  we  may  be  refreshed,  if  we  take  a  nap. 
CHR.  Do  you  not  remember,  that  one  of  the  Shep- 
herds bid  us  beware  of  the  Enchanted  Ground  ?    He 


atheists,  than  such  as  have  for  many  years  hypocritically  professed  the  gos- 
pel ;  for  they  often  acquire  an  acquaintance  with  the  several  parts  of  reli- 
gion, their  connexion  with  each  other,  and  the  arguments  with  which  they 
are  supported ;  so  that  they  know  not  where  to  begin,  if  they  would  oppose 
any  particular  doctrine  or  precept  of  revelation.  Yet  they  hate  the  whole 
system  ;  and,  having  never  experienced  those  effects  from  the  truth,  which 
the  Scripture  ascribes  to  it,  they  feel,  that  if  there  be  any  reality  in  reli- 
gion, their  own  case  is  very  dreadful,  and  wish  to  shake  off  this  mortifying 
and  alarming  conviction.  And,  as  they  have  principally  associated  with 
loose  professors,  and  witnessed  much  folly  and  wickedness  among  them ; 
they  willingly  take  up  a  bad  opinion  of  all  who  pretend  to  piety,  (as  rakes 
commonly  revile  all  women,)  and  so  they  make  a  desperate  plunge,  and 
treat  the  whole  of  religion  as  imposture  and  delusion  ;  pretending,  that 
upon  a  thorough  investigation,  they  find  it  to  be  a  compound  of  knavery, 
folly,  and  fanaticism.  Thus  God  in  awful  judgment  permits  Satan  to  blind 
their  eyes,  because  they  'obeyed  not  the  truth,  but  had  pleasure  in  un- 
righteousness.' Men  set  out  with  a  dead  faith  and  a  worldly  heart,  and  at 
length  occupy  the  seat  of  the  scorner!  The  vain  reasonings  and  con- 
temptuous sneers  of  such  apostates,  may  turn  aside  other  unsound  charac- 
ters, and  perplex  new  converts ;  but  the  experience  of  established  believers 
will  fortify  them  agains*  these  manifest  delusions ;  and  corrections  for  pre- 
vious mistakes  will  render  them  jealous  of  themselves  and  one  another;  so 
that  they  will  go  on  their  way  with  greater  circumspection,  and  pity  the 
scorner  who  ridicules  them. 


THE  PILGRIM'S   PROGRESS.  295 

meant  by  that,  that  we  should  beware  of  sleeping  ;  — 
"  wherefore  let  us  not  sleep,  as  do  others  ;  but  let  us 
watch,  and  be  sober."  y 

HOPE.  I  acknowledge  myself  in  a  fault  ;  and,  had  I 
been  here  alone,  I  had  by  sleeping  run  HE  is  THANKFDL. 
the  danger  of  death.  I  see  it  is  true  that  the  wise  man 
saith,  "Two  are  better  than  one."2  Hitherto  hath  thy 
company  been  my  mercy  ;  and  thou  shalt  have  a  good 
reward  for  thy  labour.* 

CHR.  Now  then,  said  Christian,  to  prevent  drowsi- 
ness in  this  place,  let  us  fall  into  good 


PREVENTETU     DROW- 

discourse.  SINESS- 

With  all  my  heart,  said  the  other. 

CHR.  Where  shall  we  begin  ? 

HOPE.  Where  God  began  with  us  :  but  do  you  begin, 
if  you  please. 

y  1  Thess.  v.  6.  z  Eccl.  iv.  9. 

*  The  Enchanted  Ground  may  represent  a  state  of  exemption  from  pecu- 
liar trials,  and  of  worldly  prosperity  ;  especially  when  Christians  are  unex- 
pectedly advanced  in  their  outward  circumstances,  or  engaged  in  extensive, 
flourishing  business.  A  concurrence  of  agreeable  dispensations  sometimes 
succeeds  to  long  continued  difficulties  ;  the  believer's  peace  is  little  inter- 
rupted, but  he  has  not  very  high  affections  or  consolations  ;  he  meets  with 
respect  and  attention  from  his  friends  and  acquaintance  ;  and  is  drawn  on 
by  success  in  his  secular  undertakings.  This  powerfully  tends,  through 
remaining  depravity,  to  produce  a  lethargic  and  indolent  frame  of  mind  : 
the  man  attends  on  religious  ordinances,  and  the  constant  succession  of 
duties,  more  from  habit  and  conscience,  than  from  delight  in  the  service 
of  God  :  and  even  they,  who  have  acquitted  themselves  creditably  in  a 
varied  course  of  trials  and  conflicts,  often  lose  much  of  their  vigour,  ac- 
tivity and  vigilance,  in  these  fascinating  circumstances.  No  situation,  hi 
which  a  believer  can  be  placed,  requires  so  much  watchfulness  :  other  ex- 
periences resemble  storms,  which  keep  a  man  awake  almost  against  his 
will  ;  this  is  a  treacherous  calm,  which  invites  and  lulls  him  to  sleep.  But 
pious  discourse,  the  jealous  cautions  of  faithful  friends,  and  recollections 
of  the  Lord's  dealings  with  us  in  times  past,  are  admirably  suited  to  coun- 
teract this  tendency.  The  subsequent  dialogue  contains  the  author's  own 
exposition  of  several  particulars  in  the  preceding  allegory. 


296  THE  PILGRIM'S  PROGRESS. 

CHR.  I  will  sing  you  first  this  song — 

When  saints  do  sleepy  grow,  let  them  come  hither, 
DR EWER'S      And  hear  how  these  two  pilgrims  talk  together; 
KOTE.          yea,  let  them  learn  of  them  in  any  wise 

Thus  to  keep  ope  their  drowsy  slumbering  eyes. 
Saints'  fellowship,  if  it  be  managed  well, 
Keeps  them  awake,  and  that  in  spite  of  hell. 

Then  Christian  began,  and  said,  I  will  ask  you  a 
THEY  BEGIN  AT  question  i  How  came  you  to  think  at  first 

THE  BEGINNING  OF         * 

JIHON!B     COKVKR.   of  doing  what  you  do  now  ? 

HOPE.  Do  you  mean,  how  I  came  at  first  to  look 
after  the  good  of  my  soul  ? 

CHR.  Yes,  that  is  my  meaning. 

HOPE.  I  continued  a  great  while  in  the  delight  of 
those  things  which  were  seen  and  sold  at  our  fair; 
things  which  I  believe  now  would  have,  had  I  continued 
in  them  still,  drowned  me  in  perdition  and  destruction. 

CHR.  What  things  were  they  ? 

HOPE.  All  the  treasures  and  riches  of  the  world. 
LIFE  Also  I  delighted  much  in  rioting,  revel- 

VER- 

ling,  drinking,  swearing,  lying,  unclean- 
ness,  sabbath-breaking,  and  what  not,  that  tended  to 
destroy  the  soul.  But  I  found  at  last,  by  hearing  and 
considering  of  things  that  are  divine,  which  indeed  I 
heard  of  you,  as  also  of  beloved  Faithful,  that  was  put 
to  death  for  his  faith  and  good  living  in  Vanity  Fair, 
that  "  the  end  of  these  things  is  death ;"  and  that  "  for 
these  things'  sake,  the  wrath  of  God  cometh  upon  the 
children  of  disobedience."  a 

CHR.  And  did  you  presently  fall  under  the  power  of 
this  conviction  ? 

HOPE.  No ;  I  was  not  willing  presently  to  know  the 

a  Rom.  vi.  21—23.    Eph.  v.  6. 


BEFORE       CONVER 
SI  ON. 


THE  PILGRIM'S  PROGRESS.  297 

evil  of  sin,  nor  the  damnation  that  follows        HOPEFUL    AT 

FIRST      SHUTS     HIS 

upon  the  commission  of  it;  but  endea-   ™AGA 


voured,  when  my  mind  at  first  began  to  be  shaken  with 
the  word,  to  shut  mine  eyes  against  the  light  thereof. 

CHR.  But  what  was  the  cause  of  your  carrying  of  it 
thus  to  the  first  workings  of  God's  blessed  Spirit  upon 
you? 

HOPE.  The  causes  were — 1 .  I  was  ignorant  that  this 
was  the  work  of  God  upon  me.  I  never  REASONS  OF  HIS 

RESISTING  THE 

thought  that  by  awakenings  for  sin,  God  LIGHT- 
at  first  begins  the  conversion  of  a  sinner.  2.  Sin  was 
yet  very  sweet  to  my  flesh,  and  I  was  loth  to  leave  it. 
3.  I  could  not  tell  how  to  part  with  mine  old  com- 
panions ;  their  presence  and  actions  were  so  desirable 
unto  me.  4.  The  hours  in  which  convictions  were 
upon  me,  were  such  troublesome  and  such  heart- 
affrighting  hours,  that  I  could  not  bear,  no,  not  so 
much  as  the  remembrance  of  them  upon  my  heart. 

CHR.  Then,  as  it  seems,  sometimes  you  got  rid  of 
your  trouble. 

HOPE.  Yes,  verily ;  but  it  would  come  into  my  mind 
again,  and  then  I  should  be  as  bad,  nay,  worse  than  I 
was  before. 

CHR.  Why,  what  was  it  that  brought  your  sins  to 
mind  again? 

HOPE.  Many  things ;  as, 

1.  If  I  did  but  meet  a  good  man  in  the       WHEN  HE  HAD 

LOST      HIS      SENSE 

streets;  or,  -^  WHAT 

2.  If  I  have  heard   any   read   in   the    GVIN< 
Bible;  or, 

3.  If  mine  head  did  begin  to  ache ;  or, 

4.  If  I  were  told  that  some  of  my  neighbours  were 
sick;  or, 

2N 


298  THE  PILGRIM'S  PROGRESS. 

5.  If  I  heard  the  bell  toll  for  some  that  were  dead , 
or, 

6.  If  I  thought  of  dying,  myself;  or, 

7.  If  I  heard  that  sudden  death  happened  to  others ; 

8.  But  especially  when  I  thought  of  myself,  that  I 
must  quickly  come  to  judgment. 

CHR.  And  could  you  at  any  time,  with  ease,  get  off 
the  guilt  of  sin,  when  by  any  of  these  ways  it  came 
upon  you  ?  * 

HOPE.  No,  not  I ;  for  then  they  got  faster  hold  of 
my  conscience :  and  then,  if  I  did  but  think  of  going 
back  to  sin,  (though  my  mind  was  turned  against  it,) 
it  would  be  double  torment  to  me. 

CHR.  And  how  did  you  do  then  ? 
WHEN  HE  COULD       HOPE.  I  thought  I  must  endeavour  to 

O     F.  O  N  f}  E  H     S  H  A  Tf  R 

mend  my  life ;  or  else,  thought  I,  I  am 


NO  LONGER  SHAKE 
OFF  HIS  GUILT  BY 
SINFUL  COURSES, 
THENHEENDEA-  i  -t  -, 

TO  MEND,     sure  to  be  damned. 


CHR.  And  did  you  endeavour  to  mend  ? 

HOPE.  Yes;  and  fled  from  not  only  my  sins,  but 
sinful  company  too,  and  betook  me  to  religious  duties, 
as  praying,  reading,  weeping  for  sin,  speaking  truth  to 
my  neighbours,  &c.  These  things  did  I,  with  many 
others,  too  much  here  to  relate. 

CHR.  And  did  you  think  yourself  well  then  ? 

HOPE.  Yes,  for  a  while ;  but  at  the  last  my  trouble 

*  This  word  is  used  here  and  in  other  places,  not  to  signify  the  evil  of 
sin  in  the  sight  of  God,  and  the  transgressor's  deserved  liableness  to 
punishment :  but  the  remorse  and  fear  of  wrath,  with  which  the  con- 
vinced sinner  is  oppressed,  and  from  which  he  often  seeks  relief  by  means 
which  exceedingly  increase  his  actual  guilt.  Nothing  except  a  free  pardon, 
by  faith  in  the  atoning  sacrifice  of  Christ,  can  take  away  guilt :  but  the 
uneasiness  of  a  man's  conscience  may  be  for  a  time  removed  by  various 
expedients.  The  words  guilt  or  guilty,  are  often  used  in  this  latter  sense, 
by  modern  divines;  but  it  does  not  seem  to  be  scripturally  accurate,  and 
may  produce  misapprehensions. 


THE  PILGRIM'S  PROGRESS.  299 


THEN    HE    THOUGHT 
HIMSELF    WELL. 


came  tumbling  upon  me  again,  and 
that  over  the  neck  of  all  my  reforma- 
tions. 

CHR.  How  came  that  about,  since  you  were  now 
reformed  ? 

HOPE.  There  were  several  things  brought  it  upon 
me,  especially  such  sayings  as  these:  REFORMATION  AT 

LAST     COULD    NOT 

"All  our  righteousnesses  are  as  filthy  HELP>  AND  WHY- 
rags;"  —  "By  the  works  of  the  law  no  man  shall  be 
justified;"  —  "When  ye  have  done  all  these  things, 
say,  We  are  unprofitable:"5  with  many  more  such 
like.  From  whence  I  began  to  reason  with  myself 
thus :  If  all  my  righteousnesses  are  as  filthy  rags ;  if 
by  the  deeds  of  the  law  no  man  can  be  justified ;  and 
if,  when  we  have  done  all,  we  are  yet  unprofitable,  then 
'tis  but  a  folly  to  think  of  heaven  by  the  law.  I  further 
thought  thus:  If  a  man  runs  a  hundred  HIS  BEING  A 

DEBTOR     TO    THE 

pounds  into  the  shopkeeper's  debt,  and  *i£  TRODBLED 
after  that  shall  pay  for  all  that  he  shall  fetch ;  yet,  if 
his  old  debt  stands  still  in  the  book  uncrossed,  the 
shopkeeper  may  sue  him  for  it,  and  cast  him  into 
prison  till  he  shall  pay  the  debt. 

CHR.  Well,  and  how  did  you  apply  this  to  yourself? 

HOPE.  Why,  I  thought  thus  with  myself:  I  have  by 
my  sins  run  a  great  way  into  God's  book,  and  that  my 
now  reforming  will  not  pay  off  that  score ;  therefore  I 
should  think  still,  under  all  my  present  amendments, 
But  how  shall  I  be  freed  from  that  damnation  that  I 
brought  myself  in  danger  of  by  my  former  trans- 
gressions ? 

CHR.  A  very  good  application :  but  pray  go  on. 

HOPE.  Another  thing  that  hath  troubled  me   ever 


b  Isa.  Ixiv.  C.    Gal.  ii.  1C.    Luke  xvii.  10. 


300  THE  PILGRIM'S   PROGRESS. 


in*  ESPYING  BAD   since  my  late  amendments,  is,  that  if  I 

THINGS       IN       HIS  » 

BEST,  TROUBLED  JQQ^  narrow]y  into  the  best  of  what  I  do 
now,  I  still  see  sin,  new  sin,  mixing  itself  with  the  best 
of  that  I  do:  so  that  now  I  am  forced  to  conclude, 
that,  notwithstanding  my  former  fond  conceits  of  my- 
self and  duties,  I  have  committed  sin  enough  in  one 
day  to  send  me  to  hell,  though  my  former  life  had  been 
faultless. 

CHR.  And  what  did  you  do  then  ? 

HOPE.  Do  !  I  could  not  tell  what  to  do,  until  I  broke 

my  mind  to  Faithful;    for  he  and  I  were  well   ac- 

THIS  MADE  HIM  quainted  :  and  he  told  me,  that  unless  I 

BREAK      HIS      MIND  111  •  1  •       1  P 

TO  FAITHFUL,  WHO  could  obtain  the  righteousness  of  a  man 

TOLD         HIM         THE 

WAY  TO  BE  SAVED.  ^^  neyer  j^  sinned,  neither  mine  own, 
nor  all  the  righteousness  of  the  world,  could  save  me. 

CHR.  And  did  you  think  he  spake  true  ? 

HOPE.  Had  he  told  me  so  when  I  was  pleased  and 
satisfied  with  mine  own  amendments,  I  had  called  him 
fool  for  his  pains;  but  now,  since  I  see  mine  own 
infirmity,  and  the  sin  which  cleaves  to  my  best  per- 
formance, I  have  been  forced  to  be  of  his  opinion. 

CHR.  But  did  you  think,  when  at  first  he  suggested 
it  to  you,  that  there  was  such  a  man  to  be  found,  of 
whom  it  might  justly  be  said,  that  he  never  committed 
sin? 

HOPE.  I  must  confess  the  words  at  first  sounded 
T  WHICH  HE  strangely;  but,  after  a  little  more  talk 

TED    AT    PRE-  * 

and  company  with  him,  I  had  full  con- 
viction about  it. 

CHR.  And  did  you  ask  him  what  man  this  was,  and 
how  you  must  be  justified  by  him?c 

HOPE.  Yes,  and  he  told  me  it  was  the  Lord  Jesus, 


STARTED 
6  E  N  T. 


c  Horn.  iv.    Col.  i.    Hob.  x.    2  Pet.  i. 


THE  PILGRIM'S   PROGRESS.  301 

that  dwelleth  on  the  right  hand  of  the      A  MORE  PARTI- 

0  COLAR    DISCOURSE 

Most  High:  And  thus,  said  he,  you  must  °IVT"DEWAY  T0  BB 
be  justified  by  him,  even  by  trusting  to  what  he  hath 
done  by  himself  in  the  days  of  his  flesh,  and  suffered 
when  he  did  hang  on  the  tree.  I  asked  him,  further, 
how  that  man's  righteousness  could  be  of  that  efficacy, 
to  justify  another  before  God  ?  And  he  told  me,  He 
was  the  mighty  God,  and  did  what  he  did,  and  died  the 
death  also,  not  for  himself,  but  for  me,  to  whom  his 
doings,  and  the  worthiness  of  them,  should  be  imputed, 
if  I  believed  on  him. 

CHR.  And  what  did  you  do  then  ? 

HOPE.  I  made  my  objections  against  my  believing, 
for  that  I  thought  he  was  not  willing  to  HE  DOOBTB  op 
save  me. 

CHR.  And  what  said  Faithful  to  you  then  ? 

HOPE.  He  bid  me  go  to  him,  and  see.  Then  I  said, 
it  was  presumption.  He  said,  No,  for  I 
was  invited  to  come.d  Then  he  gave  me 
a  book  of  Jesus's  inditing,  to  encourage  me  the  more 
freely  to  come:  and  he  said,  concerning  that  book, 
that  every  jot  and  tittle  thereof  stood  firmer  than 
heaven  and  earth.6  Then  I  asked  him,  what  I  must  do 
when  I  came  ?  And  he  told  me,  I  must  entreat  upon 
my  knees/  with  all  my  heart  and  soul,  the  Father  to 
reveal  him  to  me.  Then  I  asked  him  further,  how  I 
must  make  my  supplications  to  him?  And  he  said, 
Go,  and  thou  shalt  find  him  upon  a  mercy-seat,g  where 
he  sits  all  the  year  long,  to  give  pardon  and  forgive- 
ness to  them  that  come.  I  told  him,  that  I  knew  not 
what  to  say  when  I  came.  And  he  bid 
me  say  to  this  effect — "  God  be  merciful 


HE     IS     BETTER 
INSTRfJCTED. 


HE     IS      BID     TO 
PRAY. 


d  Matt.  xi.  28.        e  Matt.  xxiv.  35.        f  Psalm  xcv.  6.    Jor.  xxix.  12,  J3.    Dan.  xi.  10. 
g  Exod.  xxv.  22.     Lev.  xv.  2.     Heb.  iv.  lf>. 


302  THE  PILGRIM'S  PROGRESS. 

to  me  a  sinner,"  and  "  make  me  to  know  and  believe 
in  Jesus  Christ;  for  I  see,  that  if  his  righteousness 
had  not  been,  or  I  have  not  faith  in  that  righteousness, 
I  am  utterly  cast  away.  Lord,  I  have  heard  that  thou 
art  a  merciful  God,  and  hast  ordained  that  thy  Son 
Jesus  Christ  should  be  the  Saviour  of  the  world :  and, 
moreover,  that  thou  art  willing  to  bestow  him  upon 
such  a  poor  sinner  as  I  am,  (and  I  am  a  sinner  indeed :) 
Lord,  take  therefore  this  opportunity,  and  magnify  thy 
grace  in  the  salvation  of  my  soul,  through  thy  Son 
Jesus  Christ.  Amen." 

CHR.  And  did  you  do  as  you  were  bidden  ? 
HE  PR  AYS.     HOPE.  Yes,  over,  and  over,  and  over. 

CHR.  And  did  the  Father  reveal  the  Son  to  you  ? 

HOPE.  Not  at  the  first,  nor  second,  nor  third,  nor 
fourth,  nor  fifth,  no,  nor  at  the  sixth  time  neither. 

CHR.  What  did  you  do  then  ? 

HOPE.  What !  why,  I  could  not  tell  what  to  do. 

CHR.  Had  you  not  thoughts  of  leaving  off  praying  ? 
HOPE.  Yes,  and  a  hundred  times  twice 


HE    THODGHT     TO 
LEAVE      OFF    PRAY" 

told. 


CHR.  And  what  was  the  reason  you  did  not  ? 

HOPE.  I  believed  that  it  was  true  which  had  been 

told  me,  to  wit,  that  without  the  righteousness  of  this 

Christ,  all  the  world  could  not  save  me :  and  therefore, 

HE  DURST  NOT  thought  I  with  myself,  If  I  leave  off,  I 

LEAVE     OFF    PRAY- 

ING,     AND     WHY.  ^6,     ^ft    J     can      j^      fa       ^       faQ       thrOUC       Of 

grace.     And  withal  this  came  into  my  mind,  "If  it 
tarry,  wait  for  it,  because  it  will  surely  come,  and  will 
not  tarry ."h     So  I  continued  praying,  until  the  Father 
showed  me  his  Son. 
CHR.  And  how  was  he  revealed  unto  you  ? 


li  Hab.  ii.  3. 


THE  PILGRIM'S  PROGRESS.  303 

HOPE.  I  did  not  see  him  with  my  bodily  eyes,  but 
with  the  eyes  of  mine  understanding;1  CHRIST  is  RE. 

VEALED      TO      HIM, 

and  thus  it  was:  One  day  I  was  very  AND  HOW- 
sad,  I  think  sadder  than  at  any  one  time  in  my  life ; 
and  this  sadness  was  through  a  fresh  sight  of  the 
greatness  and  vileness  of  my  sins.  And  as  I  was  then 
looking  for  nothing  but  hell,  and  the  everlasting  damna- 
tion of  my  soul,  suddenly,  as  I  thought,  I  saw  the  Lord 
Jesus  look  down  from  heaven  upon  me,  and  saying, 
"  Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved."  k 

But  I  replied,  Lord,  I  am  a  great,  a  very  great 
sinner :  and  he  answered,  "  My  grace  is  sufficient  for 
thee."  Then  I  said,  But,  Lord,  what  is  believing? 
And  then  I  saw  from  that  saying,  "  He  that  cometh  to 
me  shall  never  hunger,  and  he  that  believeth  on  me 
shall  never  thirst,"1  that  believing  and  coming  was  all 
one;  and  that  he  that  came,  that  is,  ran  out  in  his 
heart  and  affections  after  salvation  by  Christ,  he  indeed 
believed  in  Christ.  Then  the  water  stood  in  mine 
eyes,  and  I  asked  further,  But,  Lord,  may  such  a  great 
sinner  as  I  am  be  indeed  accepted  of  thee,  and  be 
saved  by  thee?  And  I  heard  him  say,  "And  him  that 
cometh  to  me  I  will  in  no  wise  cast  out."m  Then  I 
said,  But  how,  Lord,  must  I  consider  of  thee  in  my 
coming  to  thee,  that  my  faith  may  be  placed  aright 
upon  thee  ?  Then  he  said,  "  Christ  Jesus  came  into 
the  world  to  save  sinners :  he  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believes :  he  died  for 
our  sins,  and  rose  again  for  our  justification :  he  loved 
us,  and  washed  us  from  our  sins  in  his  own  blood :  he 
is  Mediator  betwixt  God  and  us:  he  ever  liveth  to 

i  Eph.  i.  18,  19.  k  Acts  xvi.  30,  31.  1  John  vi.  35.  in  John  vi.  37, 


304  THE  PILGRIM'S  PROGRESS. 

make  intercession  for  us."11  From  all  which  I  gathered, 
that  I  must  look  for  righteousness  in  his  person,  and 
for  satisfaction  for  my  sins  by  his  blood ;  that  what  he 
did  in  obedience  to  his  Father's  law,  and  in  submitting 
to  the  penalty  thereof,  was  not  for  himself,  but  for  him 
that  will  accept  it  for  his  salvation,  and  be  thankful. 
And  now  was  my  heart  full  of  joy,  mine  eyes  full  of 
tears,  and  mine  affections  running  over  with  love  to 
the  name,  people,  and  ways  of  Jesus  Christ.* 

CHR.  This  was  a  revelation  of  Christ  to  your  soul 
indeed:  but  tell  me  particularly  what  effect  this  had 
upon  your  spirit. 

HOPE.  It  made  me  see  that  all  the  world,  notwith- 
standing all  the  righteousness  thereof,  is  in  a  state  of 
condemnation :  it  made  me  see  that  God  the  Father, 

n  1  Tim.  i.  15.    Rom.  x.  4.    Heb.  vii.  24,  25. 

*  Coming  to  Christ  is  properly  the  effect  of  faith :  yet  the  language 
here  used  is  warranted  by  Scripture.  The  word  reveal,  and  the  vision  of 
Christ  conversing  with  Hopeful,  seem  to  sanction  such  things  as  have  been 
greatly  mistaken  and  abused,  and  have  occasioned  many  scandals  and  objec- 
tions :  yet  it  is  evident,  that  the  author  meant  nothing  contrary  to  the  most 
sober  statement  of  scriptural  truth.  Christ  did  not  appear  to  Hopeful's 
senses,  but  to  his  understanding :  and  the  words  spoken  are  no  other  than 
texts  of  Scripture  taken  in  their  genuine  meaning ;  not  informing  him,  as 
by  a  new  revelation,  that  his  sins  were  pardoned,  but  encouraging  him  to 
apply  for  this  mercy  and  all  other  blessings  of  salvation.  So  that,  (allowing 
for  the  nature  of  an  allegory,)  the  whole  account  for  substance  exactly 
coincides  with  the  experience  of  the  most  sober  Christians ;  who,  having 
been  deeply  humbled,  and  ready  to  sink  under  discouragement,  have  had 
such  views  of  the  love  of  Christ,  of  his  glorious  salvation,  the  freeness  of 
the  invitations,  the  largeness  of  the  promises,  and  the  nature  of  justifying 
faith,  as  have  '  filled  them  with  peace  and  joy  in  believing :'  and  these  have 
been  followed  by  such  abiding  effects  as  are  here  described,  which  com- 
pletely distinguish  them  from  all  the  false  joys  of  hypocrites  and  enthu- 
siasts. Others  indeed  cannot  relate  so  orderly  an  account  of  their  convic- 
tions and  comforts;  yet  they  are  brought,  (though  by  varied  methods,)  to 
the  same  reliance  on  Christ,  and  the  same  devoted  obedience. 


THE  PILGRIM'S   PROGRESS.  305 

though  he  be  just,  can  justly  justify  the  coming  sinner : 
it  made  me  greatly  ashamed  of  the  vileness  of  my 
former  life,  and  confounded  me  with  the  sense  of  mine 
own  ignorance ;  for  there  never  came  a  thought  into 
my  heart,  before  now,  that  showed  me  so  the  beauty 
of  Jesus  Christ :  it  made  me  love  a  holy  life,  and  long 
to  do  something  for  the  honour  and  glory  of  the  name 
of  the  Lord  Jesus ;  yea,  I  thought  that,  had  I  now  a 
thousand  gallons  of  blood  in  my  body,  I  could  spill  it 
all  for  the  sake  of  the  Lord  Jesus. 

I  saw  then  in  my  dream,  that  Hopeful  looked  back, 
and  saw  Ignorance,  whom  they  had  left  behind,  coming 
after.  Look,  said  he  to  Christian,  how  far  yonder 
youngster  loitereth  behind. 

CHR.  Ay,  ay,  I  see  him :  he  careth  not  for  our 
company. 

HOPE.  But  I  trow  it  would  not  have  hurt  him,  had 
he  kept  pace  with  us  hitherto. 

CHR.  That  is  true ;  but  I  warrant  you  he  thinketh 
otherwise. 

HOPE.  That  I  think  he  doth:  but,  however,  let  us 
tarry  for  him.  (So  they  did.) 

Then  Christian  said  to  him,  Come 
away,  man ;  why  do  you  stay  so 
behind  ? 

IGNOR.  I  take  my  pleasure  in  walking  alone;  even 
more  a  great  deal  than  in  company,  unless  THEIR  TALK. 
I  like  it  better. 

Then  said  Christian  to  Hopeful,  (but  softly,)  Did  I 
not  tell  you  he  cared  not  for  our  company?  But, 
however,  said  he,  come  up,  and  let  us  talk  away 
the  time  in  this  solitary  place.  Then,  directing 
his  speech  to  Ignorance,  he  said,  Come,  how  do 


YOUNG  IGNORANCE 
COMES  DP  AGAIN. 


306  THE  PILGRIM'S  PROGRESS. 

you  do  ?    How  stands  it  between  God  and  your  soul 
now  ?  * 

IGNOR.  I  hope  well,  for  I  am  always  full  of  good 
IGNORANCE'S  HOPE,   motions,  that  come  into  my  mind  to 

AND     THE     GROUND    OF 

comfort  me  as  I  walk. 

CHR.  What  good  motions  ?     Pray  tell  us. 

IGNOR.  Why,  I  think  of  God  and  heaven. 

CHR.  So  do  the  devils  and  damned  souls. 

IGNOR.  But  I  think  of  them,  and  desire  them.t 

CHR.  So  do  many  that  are  never  like  to  come 
there.  "  The  soul  of  the  sluggard  desireth,  and  hath 
nothing."0 

IGNOR.  But  I  think  of  them,  and  leave  all  for 
them. 

CHR.  That  I  doubt ;  for  to  leave  all  is  a  very  hard 
matter :  yea,  a  harder  matter  than  many  are  aware  of. 
But  why,  or  for  what,  art  thou  persuaded  that  thou 
hast  left  all  for  God  and  heaven  ? 

IGNOR.  My  heart  tells  me  so. 

o  Prov.  xiii.  4. 

*  In  this  dialogue  Ignorance  speaks  exactly  in  character ;  and  the  an- 
swers of  the  Pilgrims  are  conclusive  against  such  absurd  and  unscriptural 
grounds  of  confidence,  as  are  continually  maintained  by  many  who  would 
be  thought  pious  Christians. 

f  The  desire  of  heavenly  felicity,  when  the  real  nature  of  it  is  not  un- 
derstood, the  proper  means  of  obtaining  it  are  neglected,  other  objects  are 
preferred  to  it,  or  sloth  and  procrastination  intervene,  is  no  proof  that  a  man 
will  be  saved.  In  like  manner  this  expression,  the  desire  of  grace  is  grace, 
must  be  owned  to  be  very  fallacious  and  ambiguous.  Men  may  be  notion- 
ally  convinced,  that  without  grace  they  must  perish,  and  mere  selfishness 
may  excite  some  feeble  desires  after  it ;  though  worldly  affections  predomi- 
nate, and  the  real  value  of  the  spiritual  good  is  not  perceived.  But  to 
hunger  and  thirst  for  God  and  his  righteousness,  his  favour,  image,  and  ser- 
vice, as  the  supreme  good ;  so  that  no  other  object  can  satisfy  the  earnest 
desire  of  the  heart,  and  every  thing  is  renounced  that  interferes  with  the 
pursuit  of  it,  is  grace  indeed,  and  shall  be  completed  in  glory. 


THE  PILGRIM'S  PROGRESS.  307 

CHR.  The  wise  man  says,  "  He  that  trusteth  in  his 
own  heart  is  a  fool."p 

IGNOR.  That  is  spoken  of  an  evil  heart ;  but  mine  is 
a  good  one. 

CHR.  But  how  dost  thou  prove  that  ? 

IGNOR.  It  comforts  me  in  hopes  of  heaven. 

CHR.  That  may  be  through  its  deceitfulness ;  for  a 
man's  heart  may  minister  comfort  to  him  in  the  hopes 
of  that  thing,  for  which  he  has  yet  no  ground  to  hope.* 

IGNOR.  But  my  heart  and  life  agree  together;  and 
therefore  my  hope  is  well  grounded. 

CHR.  Who  told  thee  that  thy  heart  and  life  agree 
together  ? 

IGNOR.  My  heart  tells  me  so. 

CHR.  "Ask  my  fellow  if  I  be  a  thief?"  Thy  heart 
tells  thee  so !  Except  the  word  of  God  beareth  witness 
in  this  matter,  other  testimony  is  of  no  value. 

IGNOR.  But  is  it  not  a  good  heart  that  hath  good 
thoughts  ?  and  is  not  that  a  good  life  that  is  according 
to  God's  commandments  ? 

CHR.  Yes,  that  is  a  good  heart  that  hath  good 
thoughts,  and  that  is  a  good  life  that  is  according  to 
God's  commandments ;  but  it  is  one  thing  indeed  to 
have  these,  and  another  thing  only  to  think  so. 

IGNOR.  Pray,  what  count  you  good  thoughts,  and  a 
life  according  to  God's  commandments  ? 

CHR.  There  are  good  thoughts  of  divers  kinds; — 
some  respecting  ourselves,  some  God,  some  Christ,  and 
some  other  things. 

p  Prov.  xxviii.  26. 

*  It  is  exceedingly  dangerous  to  make  comfort  a  ground  of  confidence ; 
unless  the  nature,  source,  and  effects  of  that  comfort  be  considered :  for  it 
may  result  entirely  from  ignorance  and  self-flattery,  in  a  variety  of  ways. 


WHAT    ARE    GOOD 
THOUGHTS. 


308  THE  PILGRIM'S  PROGRESS. 

IGNOR.  What  be  good  thoughts  respecting  ourselves  ? 
CHR.  Such  as  agree  with  the  word  of 
God. 

IGNOR.  When  do  our  thoughts  of  ourselves  agree 
with  the  word  of  God  ? 

CHR.  When  we  pass  the  same  judgment  upon  our- 
selves, which  the  word  passes.  To  explain  myself:  the 
word  of  God  saith  of  persons  in  a  natural  condition, 
"  There  is  none  righteous,  there  is  none  that  doeth 
good."*  It  saith  also,  that  "  every  imagination  of  the 
heart  of  man  is  only  evil,  and  that  continually."'1  And 
again,  "  The  imagination  of  man's  heart  is  evil  from 
his  youth."  Now  then,  when  we  think  thus  of  our- 
selves, having  sense  thereof,  then  are  our  thoughts 
good  ones,  because  according  to  the  word  of  God. 

IGNOR.  I  will  never  believe  that  my  heart  is  thus  bad. 

CHR.  Therefore  thou  never  hadst  one  good  thought 
concerning  thyself  in  thy  life. — But  let  me  go  on.  As 
the  word  passeth  a  judgment  upon  our  hearts,  so  it 
passeth  a  judgment  upon  our  ways;  and  when  the 
thoughts  of  our  hearts  and  ways  agree  with  the  judg- 
ment which  the  word  giveth  of  both,  then  are  both 
good,  because  agreeing  thereto. 

IGNOR.  Make  out  your  meaning. 

CHR.  Why,  the  word  of  God  saith,  that  man's  ways 
are  crooked  ways/  not  good,  but  perverse:  it  saith, 

q  Gen.  vi.  5.  r  Psalm  cxxv.  5. 

*  *  That  which  is  born  of  the  flesh,  is  flesh ;'  '  The  carnal  mind  is  enmity 
against  God ;  for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be. 
So  then  they  that  are  in  the  flesh  cannot  please  God ;'  for  '  They  are  by 
nature  the  children  of  wrath.'  This  is  man's  natural  condition :  but  of 
the  regenerate  it  is  said,  « Ye  are  not  in  the  flesh,  but  in  the  Spirit ;'  *  for 
that  which  is  born  of  the  Spirit,  is  Spirit :'  and  to  such  persons  the  texts 
adduced  do  not  apply. 


THE  PILGRIM'S  PROGRESS.  309 

they  are  naturally  out  of  the  good  way,  that  they  have 
not  known  it.8  Now,  when  a  man  thus  thinketh  of  his 
ways,  I  say,  when  he  doth  sensibly,  and  with  heart- 
humiliation,  thus  think,  then  hath  he  good  thoughts  of 
his  own  ways,  because  his  thoughts  now  agree  with 
the  judgment  of  the  word  of  God. 

IGNOR.  What  are  good  thoughts  concerning  God  ? 

CHR.  Even,  as  I  have  said  concerning  ourselves, 
when  our  thoughts  of  God  do  agree  with  what  the 
word  saith  of  him ;  and  that  is,  when  we  think  of  his 
being  and  attributes  as  the  word  hath  taught ;  of  which 
J  cannot  now  discourse  at  large.  But  to  speak  of  him 
with  reference  to  us :  then  have  we  right  thoughts  of 
God  when  we  think  that  he  knows  us  better  than  we 
know  ourselves,  and  can  see  sin  in  us  when  and  where 
we  can  see  none  in  ourselves :  when  we  think  he  knows 
our  inmost  thoughts,  and  that  our  heart,  with  all  its 
depths,  is  always  open  unto  his  eyes :  also  when  we 
think  that  all  our  righteousness  stinks  in  his  nostrils, 
and  that  therefore  he  cannot  abide  to  see  us  stand 
before  him  in  any  confidence,  even  in  all  our  best 
performances.* 

IGNOR.  Do  you  think  that  I  am  such  a  fool  as  to 

B  Prov.  ii.  15.    Rom.  iii.  17. 

*  The  external  services,  performed  by  unregenerate  persons  from  selfish 
motives,  being  scanty  and  partial,  and  made  the  ground  of  self-complacency, 
and  self-righteous  pride,  *  are  abomination  in  the  sight  of  God,'  however 
1  highly  esteemed  among  men  :'  *  For  men  look  at  the  outward  appearance, 
but  the  Lord  looketh  at  the  heart.'  Even  the  obedience  of  a  true  believer, 
though  it  springs  from  right  principles,  and  has  some  spiritual  excellency  in 
it,  is  yet  so  defective  and  defiled  by  sin,  that  if  it  were  not  accepted  as  the 
fruit  of  the  Spirit  through  the  mediation  of  Christ,  it  must  be  condemned 
by  the  holy  law,  and  rejected  with  abhorrence  by  a  God  of  infinite  purity. 
Men  may  allow  this  in  words,  and  yet  not  know  what  it  is  to  come  as  con- 
demned sinners,  for  a  free  justification  and  salvation,  by  faith  in  Christ. 


310  THE  PILGRIM'S   PROGRESS. 

think  that  God  can  see  no  further  than  I  ?  or  that  I 
would  come  to  God  in  the  best  of  my  performances  ? 

CHR.  Why,  how  dost  thou  think  in  this  matter  ? 

IGNOR.  Why,  to  be  short,  I  think  I  must  believe  in 
Christ  for  justification. 

CHR.  How !  think  thou  must  believe  in  Christ,  when 
thou  seest  not  thy  need  of  him !  Thou  neither  seest 
thy  original  nor  actual  infirmities;  but  hast  such  an 
opinion  of  thyself,  and  of  what  thou  dost,  as  plainly 
renders  thee  to  be  one  that  did  never  see  the  necessity 
of  Christ's  personal  righteousness  to  justify  thee  before 
God.  How  then  dost  thou  say,  I  believe  in  Christ  ? 

IGNOR.  I  believe  well  enough  for  all  that. 

CHR.  How  dost  thou  believe  ? 

IGNOR.  I  believe  that  Christ  died  for  sinners ;  and 
that  I  shall  be  justified  before  God  from 
the  curse  through  his  gracious  accept- 
ance of  my  obedience  to  his  laws.  Or  thus,  Christ 
makes  my  duties,  that  are  religious,  acceptable  to  his 
Father  by  virtue  of  his  merits;  and  so  shall  I  be 
justified. 

CHR.  Let  me  give  an  answer  to  this  confession  of 
thy  faith : 

1.  Thou  belie  vest  with  a  fantastical  faith;  for  this 
faith  is  no  where  described  in  the  word. 

2.  Thou  believest  with  a  false  faith ;  because  thou 
takest  justification  from  the  personal  righteousness  of 
Christ,  and  appliest  it  to  thy  own. 

3.  This  faith  maketh  not  Christ  a  justifier  of  thy 
person,  but  of  thy  actions ;  and  of  thy  person  for  thy 
actions'  sake,  which  is  false.* 

*  The  way  of  being  justified  by  faith,  for  which  Ignorance  pleads,  may 
well  be  called  'fantastical?  as  well  as  'false ;'  for  it  is  no  where  laid  down 


THE     FAITH     Of 
IGNORANCE. 


THE  PILGRIM'S  PROGRESS.  311 

4.  Therefore  this  faith  is  deceitful,  even  such  as  will 
leave  thee  under  wrath  in  the  day  of  God  Almighty : 
for  true  justifying  faith  puts  the  soul,  as  sensible  of  its 
lost  condition  by  the  law,  upon  flying  for  refuge  unto 
Christ's  righteousness ;  (which  righteousness  of  his  is 
not  an  act  of  grace  by  which  he  maketh,  for  justifica- 
tion, thy  obedience  accepted  with  God,  but  his  personal 
obedience  to  the  law,  in  doing  and  suffering  for  us 
what  that  required  at  our  hands :)  this  righteousness,  I 
say,  true  faith  accepteth ;  under  the  skirt  of  which  the 
soul  being  shrouded,  and  by  it  presented  as  spotless 
before  God,  it  is  accepted,  and  acquitted  from  con- 
demnation. 

IGNOR.  What!  would  you  have  us  trust  to  what 
Christ  in  his  own  person  hath  done  without  us  ?  This 
conceit  would  loosen  the  reins  of  our  lusts,  and  tole- 
rate us  to  live  as  we  list :  for  what  matter  how  we  live, 
if  we  may  be  justified  by  Christ's  personal  righteous- 
ness from  all,  when  we  believe  it? 

CHR.  Ignorance  is  thy  name,  and  as  thy  name  is,  so 
art  thou :  even  this  thy  answer  demonstrateth  what  I 
say.  Ignorant  thou  art  of  what  justifying  righteous- 
ness is,  and  as  ignorant  how  to  secure  thy  soul,  through 
the  faith  of  it,  from  the  heavy  wrath  of  God.  Yea, 
thou  also  art  ignorant  of  the  true  effects  of  saving 
faith  in  this  righteousness  of  Christ,  which  is  to  bow 
and  win  over  the  heart  to  God  in  Christ,  to  love  his 
name,  his  word,  ways,  and  people,  and  not  as  thou 
ignorantly  imaginest. 


in  Scripture :  and  it  not  only  changes  the  way  of  acceptance,  but  it  takes 
away  the  rule  and  standard  of  righteousness,  and  substitutes  a  vague  notion, 
called  sincerity,  in  its  place,  which  never  was,  or  can  be,  defined  with 
orecision. 


IGNORANCE     JAN- 
GLES   WITH    THEM. 


HE  SPEAKS  RE- 
PROACHFULLY OF 
WHAT  HE  KNOWS 
NOT. 


312  THE  PILGRIM'S  PROGRESS. 

HOPE.  Ask  him  if  ever  he  had  Christ  revealed  to 
him  from  heaven. 

IGNOR.  What !  you  are  a  man  for  revelations  !    I  do 
believe,  that  what  both  you  and  all  the 
rest  of  you  say  about  that  matter,  is  but 
the  fruit  of  distracted  brains. 

HOPE.  Why,  man !  Christ  is  so  hid  in  God  from  the 
natural  apprehensions  of  the  flesh,  that  he  cannot  by 
any  man  be  savingly  known,  unless  God  the  Father 
reveals  him  to  him.* 

IGNOR.  This  is  your  faith,  but  not  mine : 
yet  mine,  I  doubt  not,  is  as  good  as  yours, 
though  I  have  not  in  my  head  so  many  whimsies 
as  you. 

CHR.  Give  me  leave  to  put  in  a  word.  You  ought 
not  so  slightly  to  speak  of  this  matter :  for  this  I  will 
boldly  affirm,  even  as  my  good  companion  hath  done, 
that  no  man  can  know  Jesus  Christ  but  by  the  revela- 
tion of  the  Father ;  yea,  and  faith  too,  by  which  the 
soul  layeth  hold  upon  Christ,  (if  it  be  right,)  must  be 
wrought  by  the  exceeding  greatness  of  his  mighty 
power ; l  the  working  of  which  faith,  I  perceive,  poor 
Ignorance,  thou  art  ignorant  of.  Be  awakened  then, 
see  thine  own  wretchedness,  and  fly  to  the  Lord  Jesus ; 
and  by  his  righteousness,  which  is  the  righteousness  of 
God,  (for  he  himself  is  God,)  thou  shalt  be  delivered 
from  condemnation. 


t  Matt.  xi.  27.    1  Cor.  xii.  3.    Eph.  i.  17-19. 

*  Pride,  unbelief,  and  carnal  prejudices  or  affections,  so  close  the  mind 
of  a  sinner  against  the  spiritual  glory  of  the  Person  and  redemption  of 
Christ,  that  nothing  but  the  illumination  of  the  Spirit  removing  this  veil 
can  enable  him  to  understand  and  receive  the  revelation  of  the  sacred 
oracles  on  these  important  subjects. 


THE  PILGRIM'S   PROGRESS.  313 

IGNOR.  You  go  so  fast  I  cannot  keep  pace  with  you ; 
do  you  go  on  before :  I  must  stay  a  while 
behind.     Then  they  said : 


THE      TALK 
BROKE      UP. 


Well,  Ignorance,  wilt  thou  yet  foolish  be 
To  slight  good  counsel,  ten  times  given  thee  1 
And  if  thou  yet  refuse  it,  thou  shalt  know, 
Ere  long,  the  evil  of  thy  doing  so. 
Remember,  man,  in  time ;  stop,  do  not  fear : 
Good  counsel  taken  well,  saves ;  therefore  hear : 
But  if  thou  yet  shalt  slight  it,  thou  wilt  be 
The  loser,  Ignorance,  I'll  warrant  thee. 

Then  Christian  addressed  himself  thus  to  his  fellow : 

CHR.  Well,  come,  my  good  Hopeful,  I  perceive  that 
thou  and  I  must  walk  by  ourselves  again. 

So  I  saw  in  my  dream,  that  they  went  on  apace 
before,  and  Ignorance  he  came  hobbling  after.  Then 
said  Christian  to  his  companion,  It  pities  me  much  for 
this  poor  man :  it  will  certainly  go  ill  with  him  at  last. 

HOPE.  Alas!  there  are  abundance  in  our  town  in 
this  condition,  whole  families,  yea,  whole  streets,  and 
that  of  pilgrims  too ;  and  if  there  be  so  many  in  our 
parts,  how  many,  think  you,  must  there  be  in  the  place 
where  he  was  born  ?* 

CHR.  Indeed,  the  word  saith,  "  He  hath  blinded  their 
eyes,  lest  they  should  see,"  &c. 

But,  now  we  are  by  ourselves,  what  do  you  think  of 
such  men?  Have  they  at  no  time,  think  you,  con- 
victions of  sin ;  and  so,  consequently,  fears  that  their 
state  is  dangerous  ? 

HOPE.  Nay,  do  you  answer  that  question  yourself, 
for  you  are  the  elder  man. 

*  If  numbers  of  ignorant  persons  may  be  found  among  the  apparently 
religious,  what  must  be  the  case  of  those,  who  are  left  without  instruction 
V)  their  native  pride  and  self-conceit ! 

2P 


THE     GOOD     DSE 
OF     FEAR. 


314  THE  PILGRIM'S  PROGRESS. 

CHR.  Then  I  say,  sometimes  (as  I  think)  they  may ; 
but  they,  being  naturally  ignorant,  understand  not  that 
such  convictions  tend  to  their  good;  and  therefore 
they  do  desperately  seek  to  stifle  them,  and  presump- 
tuously continue  to  flatter  themselves  in  the  way  of 
their  own  hearts. 

HOPE.  I  do  believe,  as  you  say,  that  fear  tends  much 
to  men's  good,  and  to  make  them  right 
at  their  beginning  to  go  on  pilgrimage. 

CHR.  Without  all  doubt  it  doth,  if  it  be  right :  for 
so  says  the  word,  "  The  fear  of  the  Lord  is  the 
beginning  of  wisdom."" 

HOPE.  How  will  you  describe  right  fear  ? 
RIGHT  FEAR.      CHR.  True  or  right  fear  is  discovered  by 
three  things : 

1.  By  its  rise:  it  is  caused  by  saving  convictions 
for  sin. 

2.  It  driveth  the  soul  to  lay  fast  hold  of  Christ  for 
salvation. 

3.  It  begetteth  and  continueth  in  the  soul  a  great 
reverence   of  God,   his  word,   and  ways;  keeping  it 
tender,  and  making  it  afraid  to  turn  from  them,  to  the 
right  hand  or  to  the  left,  to  any  thing  that  may  dis- 
honour God,   break   its   peace,   grieve  the  Spirit,  or 
cause  the  enemy  to  speak  reproachfully.* 

u  Job  xxviii.  28.    Psalm  cxi.  10.    Prov.  i.  7.  ix.  10. 

*  Fears  of  wrath  are  too  generally  ascribed  to  unbelief,  and  deemed 
prejudicial ;  but  this  arises  from  ignorance  and  mistake ;  for  belief  of  God's 
testimony  must  excite  fears  in  every  heart,  till  it  is  clearly  perceived  how 
that  wrath  may  be  escaped;  and  doubts  mingled  with  hopes  must  arise 
from  faith,  till  a  man  is  conscious  of  having  experienced  a  saving  change. 
These  fears  and  doubts  excite  men  to  self-examination,  watchfulness,  and 
diligence;  and  thus  tend  to  the  believer's  establishment,  and  'the  full 
assurance  of  hope  unto  the  end :'  while  the  want  of  them  often  results 


THE  PILGRIM'S  PROGRESS.  315 

HOPE.  Well  said ;  I  believe  you  have  said  the  truth. 
Are  we  now  almost  got  past  the  Enchanted  Ground? 

CHR.  Why  ?  are  you  weary  of  this  discourse  ? 

HOPE.  No,  verily,  but  that  I  would  know  where 
we  are. 

CHR.  We  have  not  now  above  two  miles  further  to 
go  thereon. — But  let  us  return  to  our  matter  —  Now, 
the  ignorant  know  not  that  such  convic-  WHY  IGNORANT 

PERSONS     STIFLE 

tions  as  tend  to  put  them  in  fear,  are  for    CONVICTION- 
their  good,  and  therefore  they  seek  to  stifle  them. 

HOPE.  How  do  they  seek  to  stifle  them  ? 

CHR.  1.  They  think  that  those  fears  are  wrought  by 
the  devil,  (though  indeed  they  are  wrought  of  God ;) 
and  thinking  so,  they  resist  them,  as  things  that 
directly  tend  to  their  overthrow.  2.  They  also  think 
that  these  fears  tend  to  the  spoiling  of  their  faith; 
when,  alas  for  them,  poor  men  that  they  are,  they  have 
none  at  all !  and  therefore  they  harden  their  hearts 
against  them.  3.  They  presume  they  ought  not  to 
fear,  and  therefore,  in  despite  of  them,  wax  presump- 
tuously confident.  4.  They  see  that  those  fears  tend 
to  take  away  from  them  their  pitiful  old  self-holiness,* 
and  therefore  they  resist  them  with  all  their  might. 

from  unbelief  and  stupidity  of  conscience,  and  terminates  in  carnal  security 
and  abuse  of  the  gospel.  Fears  may  indeed  be  excessive  and  unreasonable, 
and  the  effect  of  unbelief:  but  it  is  better  to  mark  the  extreme,  and  caution 
men  against  it,  than  by  declaiming  indiscriminately  against  all  doubts  and 
fears,  to  help  sinners  to  deceive  themselves,  and  discourage  weak  believers 
from  earnestly  using  the  scriptural  means  of  '  making  their  calling  and 
election  sure.' 

*  The  expression  pitiful  old  self-holiness,  denotes  the  opinion  that  igno- 
rant persons  entertain  of  their  hearts  as  good  and  holy ;  while  the  term, 
self-righteousness,  relates  to  their  supposed  good  lives :  but  nothing  can  be 
further  from  our  author's  meaning,  than  to  speak  against  '  sanctification  by 
the  Spirit  unto  obedience,'  as  evidential  of  our  union  with  Christ,  and 
acceptance  in  his  righteousness. 


TALK    ABOUT     ONE 
TEMPORARY. 


316  THE  PILGRIM'S  PROGRESS. 

HOPE.  I  know  something  of  this  myself;  for  before 
I  knew  myself,  it  was  so  with  me. 

CHR.  Well,  we  will  leave,  at  this  time,  our  neigh- 
bour Ignorance  by  himself,  and  fall  upon  another 
profitable  question. 

HOPE.  With  all  my  heart :  but  you  shall  still  begin. 

CHR.  Well  then,  did  you  know,  about  ten  years  ago, 
one  Temporary  in  your  parts,  who  was 
a  forward  man  in  religion  then  ? 

HOPE.  Know  him!  yes;   he  dwelt  in  Graceless,  a 

WHERE  HE  town  about  two  miles  off  of  Honesty,  and 
he  dwelt  next  door  to  one  Turnback. 

CHR.  Right ;  he  dwelt  under  the  same  roof  with  him. 

HE  WAS  TOWARD-   Well,   that    man  was   much   awakened 

once:  I  believe  that  then  he  had  some 

sight  of  his  sins,  and  of  the  wages  that  were  due 

thereto. 

HOPE.  I  am  of  your  mind,  for,  my  house  not  being 
above  three  miles  from  him,  he  would  ofttimes  come 
to  me,  and  that  with  many  tears.  Truly  I  pitied  the 
man,  and  was  not  altogether  without  hope  of  him:  but 
one  may  see,  it  is  not  every  one  that  cries,  "  Lord, 
Lord." 

CHR.  He  told  me  once  that  he  was  resolved  to  go 
on  pilgrimage,  as  we  go  now ;  but  all  of  a  sudden  he 
grew  acquainted  with  one  Save-self,  and  then  he 
became  a  stranger  to  me.* 

*  Temporary  was  doctrinally  acquainted  with  the  gospel,  but  a  stranger 
to  its  sanctifying  power.  Such  men  have  been  forward  in  religion,  but 
that  is  now  past;  for  they  were  always  graceless,  and  came  short  of 
honesty  in  their  profession,  if  not  in  their  moral  conduct,  and  were  ever 
ready  to  turn  back  into  the  world  at  a  convenient  season.  They  have  in- 
deed been  alarmed  ;  but  terror  without  humiliation  will  never  subvert  self- 
confidence  :  and  of  the  numbers  with  whom  some  ministers  converse  under 


REASONS  WHY 
TOWARDLY  ONES 
60  BACK. 


THE  PILGRIM'S  PROGRESS.  317 

HOPE.  Now,  since  we  are  talking  about  him,  let  us  a 
little  inquire  into  the  reason  of  the  sudden  backsliding 
of  him  and  such  others. 

CHR.  It  may  be  very  profitable ;  but  do  you  begin. 

HOPE.  Well,  then,  there  are  in  my  judgment  four 
reasons  for  it : — 

1.  Though  the  consciences  of  such  men  are 
awakened,  yet  their  minds  are  not  changed:  there- 
fore, when  the  power  of  guilt  weareth 
away,  that  which  provoked  them  to  be 
religious  ceaseth;  wherefore  they  naturally  turn  to 
their  old  course  again :  even  as  we  see  the  dog  that  is 
sick  of  what  he  hath  eaten,  so  long  as  his  sickness 
prevails,  he  vomits  and  casts  up  all ;  not  that  he  doth 
this  of  a  free  mind,  (if  we  may  say  a  dog  has  a  mind,) 
but  because  it  troubleth  his  stomach.  But  now,  when 
his  sickness  is  over,  and  so  his  stomach  eased,  his 
desires  being  not  at  all  alienated  from  his  vomit,  he 
turns  him  about,  and  licks  up  all;  and  so  it  is  true 
which  is  written,  "  The  dog  is  turned  to  his  own  vomit 
again." v  Thus,  I  say,  being  hot  for  heaven,  by  virtue 
only  of  the  sense  and  fear  of  the  torments  of  hell ;  as 
their  sense  of  hell,  and  fear  of  damnation,  chills  and 
cools,  so  their  desires  for  heaven  and  salvation  cool 
also.  So  then  it  comes  to  pass,  that  when  their  guilt 

v  2  Pet.  ii.  22. 

trouble  of  conscience,  and  of  whom  they  hope  well,  how  many  disappoint 
their  expectations,  and  after  a  time  plunge  deeper  into  sin  than  ever !  Such 
convictions  resemble  the  blossoms  of  the  fruit-tree,  which  must  precede  the 
ripe  fruit,  but  do  not  always  produce  it:  so  that  we  cannot  say,  ' The  more 
blossoms  there  are,  the  greater  abundance  will  there  be  of  fruit;'  though 
we  may  be  assured  that  there  can  be  no  fruit,  if  there  be  no  blossoms.  The 
reasons  and  the  manner  of  such  men's  declensions  and  apostasy  are  very 
justly  and  emphatically  stated :  though  perhaps  not  with  sufficient  delicacy 
to  suit  the  taste  of  this  fastidious  age. 


318 


THE  PILGRIM'S   PROGRESS. 


and  fear  is  gone,  their  desires  for  heaven  and  happi- 
ness die,  and  they  return  to  their  course  again. 

2.  Another  reason  is,  they  have  slavish  fears  that 
do  overmaster  them:  I  speak  now  of  the  fears  that 
they  have  of  men ;  "  for  the  fear  of  man  bringeth  a 
snare." w    So  then,  though  they  seem  to  be  hot  for 
heaven  so  long  as  the  flames  of  hell  are  about  their 
ears,  yet,  when  that  terror  is  a  little  over,  they  betake 
themselves  to  second  thoughts,  namely,  that  it  is  good 
to  be  wise,  and  not  to  run  (for  they  know  not  what) 
the  hazard  of  losing  all,  or  at  least  of  bringing  them- 
selves into  unavoidable  and  unnecessary  troubles ;  and 
so  they  fall  in  with  the  world  again. 

3.  The  shame  that  attends  religion  lies  also  as  a 
block  in  their  way :  they  are  proud  and  haughty,  and 
religion  in  their  eye  is  low  and  contemptible;  therefore 
when  they  have  lost  their  sense  of  hell  and  the  wrath 
to  come,  they  return  again  to  their  former  course. 

4.  Guilt,  and  to   meditate  terror,  are  grievous  to 
them :  they  like  not  to  see  their  misery  before  they 
come  into  it ;  though  perhaps  the  sight  of  it  at  first,  if 
they  loved  that  sight,  might  make  them  fly  whither  the 
righteous  fly,  and  are  safe ;  but  because  they  do,  as  I 
hinted  before,  even  shun  the  thoughts  of  guilt  and 
terror,   therefore,  when   once   they   are  rid   of  their 
awakenings  about  the  terrors  and  wrath  of  God,  they 
harden  their  hearts  gladly,  and  choose  such  ways  as 
will  harden  them  more  and  more. 

CHR.  You  are  pretty  near  the  business,  for  the 
bottom  of  all  is,  the  want  of  a  change  in  their  mind 
and  will.  And  therefore  they  are  but  like  the  felon 
that  standeth  before  the  judge ;  he  quakes  and  trem- 


w  Prov.  xxix.  25. 


HOW    THE     APOS- 
TATE    GOE8    BACK. 


THE  PILGRIM'S  PROGRESS.  319 

bles,  and  seems  to  repent  most  heartily :  but  the  bottom 
of  all  is,  the  fear  of  the  halter :  not  that  he  hath  any 
detestation  of  the  offence,  as  it  is  evident ;  because, 
let  but  this  man  have  his  liberty,  and  he  will  be  a  thief, 
and  so  a  rogue  still ;  whereas,  if  his  mind  was  changed, 
he  would  be  otherwise. 

HOPE.  Now  I  have  showed  you  the  reason  of  their 
going  back,  do  you  show  me  the  manner  thereof. 

CHR.  So  I  will  willingly : — 

1.  They  draw  off  their  thoughts,  all  that  they  may, 
from  the   remembrance  of  God,  death, 

and  judgment  to  come. 

2.  Then  they  cast  off  by  degrees  private  duties,  as 
closet  prayer,  curbing  their  lusts,  watching,  sorrow  for 
sin,  and  the  like. 

3.  Then  they  shun  the  company  of  lively  and  warm 
Christians. 

4.  After   that  they  grow   cold  to  public  duty;  as 
hearing,  reading,  godly  conference,  and  the  like. 

5.  Then  they  begin  to  pick  holes,  as  we  say,  in  the 
coats  of  some  of  the  godly,  and  that  devilishly,  that 
they  may  have  a  seeming  colour  to  throw  religion  (for 
the  sake  of  some  infirmities  they  have  espied  in  them) 
behind  their  backs. 

6.  Then  they  begin   to   adhere   to,   and  associate 
themselves  with,  carnal,  loose,  and  wanton  men. 

7.  Then  they  give  way  to  carnal  and  wanton  dis- 
courses in  secret;  and  glad  are  they  if  they  can  see 
such  things  in  any  that  are  counted  honest,  that  they 
may  the  more  boldly  do  it  through  their  example. 

8.  After  this   they   begin   to   play  with  little  sins 
openly. 

9.  And  then,  being  hardened,  they  show  themselves 


320  THE  PILGRIM'S  PROGRESS. 

as  they  are.  Thus,  being  launched  again  into  the  gulf 
of  misery,  unless  a  miracle  of  grace  prevent  it,  they 
everlastingly  perish  in  their  own  deceivings.* 

Now  I  saw  in  my  dream,  that  by  this  time  the  pil- 
grims were  got  over  the  Enchanted  Ground ;  and  enter- 
ing into  the  country  of  Beulah,x  whose  air  was  very 
sweet  and  pleasant,  the  way  lying  directly  through  it, 
they  solaced  themselves  there  for  a  season.  Yea,  here 
they  heard  continually  the  singing  of  birds,  and  saw 
every  day  the  flowers  appear  in  the  earth,  and  heard 
the  voice  of  the  turtle  in  the  land.  In  this  country  the 
sun  shineth  night  and  day :  wherefore  this  was  beyond 
the  Valley  of  the  Shadow  of  Death,  and  also  out  of 
the  reach  of  Giant  Despair ;  neither  could  they  from 
this  place  so  much  as  see  Doubting  Castle.  Here  they 
were  within  sight  of  the  City  they  were  going  to :  also 
here  met  them  some  of  the  inhabitants  thereof;  for 
ANGELS,  in  this  land  the  shining  ones  commonly  walked, 
because  it  was  upon  the  borders  of  heaven.  In  this 

x  Isa.  Ixii.  4—12.    Song  ii.  10—12. 

*  'The  hypocrite  will  not  pray  always;'  nor  can  he  ever  pray  with 
faith  or  sincerity,  for  spiritual  blessings :  but  he  may  deprecate  misery, 
and  beg  to  be  made  happy,  and  continue  to  observe  a  form  of  private 
religion.  But  when  such  men  begin  to  shun  the  company  of  lively  Chris- 
tians, to  neglect  public  ordinances,  and  to  excuse  their  own  conduct,  by 
imitating  the  devil,  the  accuser  of  the  brethren,  in  calumniating  pious 
persons,  magnifying  their  imperfections,  insinuating  suspicions  of  them, 
and  aiming  to  confound  all  distinction  of  character  among  men ;  we  may 
safely  conclude  their  state  to  be  perilous  in  the  extreme.  While  professed 
Christians  should  be  exhorted  carefully  to  look  to  themselves,  and  to 
watch  against  the  first  incursions  of  this  spiritual  declension;  it  should 
also  be  observed,  that  the  lamented  infirmities  and  dulness  of  those  who 
persist  in  using  the  means  of  grace,  and  striving  against  sin  ;  who  decidedly 
prefer  the  company  of  believers,  and  deem  them  the  excellent  of  the 
earth,  and  who  are  severe  in  judging  themselves,  but  candid  to  others,  are 
of  a  contrary  nature  and  tendency  to  the  steps  of  Temporary's  apostasy. 


THE  PILGRIM'S   PROGRESS.  321 

land  also  the  contract  between  the  Bride  and  the  Bride- 
groom was  renewed :  yea,  here,  "  as  the  bridegroom 
rejoiceth  over  the  bride,  so  doth  their  God  rejoice  over 
them."  Here  they  had  no  want  of  corn  and  wine ;  for 
in  this  place  they  met  with  abundance  of  what  they 
had  sought  for  in  all  their  pilgrimage.  Here  they  heard 
voices  from  out  of  the  city,  loud  voices,  saying,  "  Say 
ye  to  the  daughter  of  Zion,  Behold  thy  salvation 
cometh !  Behold  !  his  reward  is  with  him ! "  Here  all 
the  inhabitants  of  the  country  called  them,  "  the  holy 
people,  the  redeemed  of  the  Lord,  sought  out,"*  &c. 

Now,  as  they  walked  in  this  land,  they  had  more 
rejoicing  than  in  parts  more  remote  from  the  kingdom 


*  The  word  Beulah  signifies  married ;  and  the  prophet,  in  the  passage 
whence  it  is  quoted,  predicted  a  very  flourishing  state  of  religion,  which 
is  yet  in  futurity :  but  the  author  accommodates  it  to  the  sweet  peace  and 
confidence  which  tried  believers  commonly  experience  towards  the  close 
of  their  lives.  This  general  rule  admits  indeed  of  exceptions :  but  the 
author,  having  witnessed  many  of  these  encouraging  scenes,  was  willing 
to  animate  himself  and  his  afflicted  brethren  with  the  hope  of  similar 
triumphant  joys.  The  communion  of  saints  in  prayer,  praises,  and  thanks- 
givings, with  liberty  and  ardour,  and  hearts  united  in  cordial  love;  the 
beauties  of  holiness,  and  the  consolations  of  the  Holy  Spirit ;  the  healing 
beams  of  the  Sun  of  Righteousness,  shining  by  the  sweet  light  of  divine 
truth  upon  the  soul ;  exemption  from  darkening  temptations  and  harassing 
doubts  ;  lively  earnests  and  near  prospects  of  heavenly  felicity  ;  a  cheering 
sense  of  communion  with  the  heavenly  host,  in  their  fervent  adorations, 
and  a  realizing  apprehension  of  their  ministering  care  over  the  heirs  of 
salvation ;  a  comfortable  renewal  of  the  acceptance  of  Christ,  sealed  with 
the  tokens,  pledges,  and  assurances  of  his  love ;  gratitude,  submission,  con- 
fidence in  God,  hope,  and  the  sweet  exercise  of  tenderness,  sympathy, 
meekness,  and  humility,  but  little  interrupted  by  the  working  of  the  con- 
trary evils : — these  things  seem  to  constitute  the  happy  state  here  repre- 
sented. It  is  remarkable  that  the  Psalms  (which  were  intended,  among 
other  uses,  to  regulate  the  devotions  and  experiences  of  believers)  abound 
at  first  with  confessions,  complaints,  fears,  and  earnest  cries  of  distress  or 
danger;  but  towards  the  close  become  more  and  more  the  language  of 
confidence,  gratitude  and  joy,  and  conclude  with  unmingled  praises  and 
thanksgivings. 

2Q 


322  THE  PILGRIM'S  PROGRESS. 

to  which  they  were  bound ;  and,  drawing  near  to  the 
City,  they  had  yet  a  more  perfect  view  thereof.  It  was 
builded  of  pearls  and  precious  stones,  also  the  streets 
thereof  were  paved  with  gold ;  so  that,  by  reason  of 
the  natural  glory  of  the  City,  and  the  reflection  of  the 
sunbeams  upon  it,  Christian  with  desire  fell  sick. 
Hopeful  also  had  a  fit  or  two  of  the  same  disease. 
Wherefore  here  they  lay  by  it  a  while,  crying  out 
because  of  their  pangs,  "  If  you  see  my  beloved,  tell 
him  that  I  am  sick  of  love."* 

But,  being  a  little  strengthened,  and  better  able  to 
bear  their  sickness,  they  walked  on  their  way,  and 
came  yet  nearer  and  nearer,  where  were  orchards, 
vineyards,  and  gardens,  and  their  gates  opened  into 
the  highway.  Now,  as  they  came  up  to  these  places, 
behold  the  gardener  stood  in  the  way;  to  whom  the 
pilgrims  said,  Whose  goodly  vineyards  and  gardens 
are  these  ?  He  answered,  They  are  the  King's,  and 
are  planted  here  for  his  own  delight,  and  also  for  the 
solace  of  pilgrims.  So  the  gardener  had  them  into 
the  vineyards,  and  bid  them  refresh  themselves  with 
the  dainties ; y  he  also  showed  them  there  the  King's 
walks  and  arbours  where  he  delighted  to  be :  and  here 
they  tarried  and  slept. 

y  Deut.  xxiii.  24. 

*  In  the  immediate  view  of  heavenly  felicity,  Paul  *  desired  to  depart 
hence  and  be  with  Christ,  as  far  better'  than  life ;  and  David  '  fainted  for 
God's  salvation.'  In  the  lively  exercise  of  holy  affections,  the  believer 
grows  weary  of  this  sinful  world ;  and  longs  to  have  his  faith  changed  for 
sight,  his  hope  swallowed  up  in  enjoyment,  and  his  love  perfected,  and 
secured  from  all  interruption  and  abatement.  Were  this  frame  of  mind 
habitual,  it  might  unfit  men  for  the  common  concerns  of  life,  which  appear 
very  trifling  to  the  soul  when  employed  in  delightful  admiring  contem 
plation  of  heavenly  glory. 


THE  PILGRIM'S  PROGRESS.  323 

Now  I  beheld  in  my  dream,  that  they  talked  more  in 
their  sleep  at  this  time  than  ever  they  did  in  all 
their  journey ;  and,  being  in  a  muse  thereabout,  the 
gardener  said  even  to  me,  Wherefore  musest  thou  at 
the  matter  ?  it  is  the  nature  of  the  fruit  of  the  grapes 
of  these  vineyards,  "to  go  down  so  sweetly  as  to 
cause  the  lips  of  them  that  are  asleep  to  speak."  * 

So  I  saw  that  when  they  awoke,  they  addressed 
themselves  to  go  up  to  the  City.  But,  as  I  said,  the 
reflection  of  the  sun  upon  the  City  (for  the  City  was 
pure  gold2)  was  so  extremely  glorious,  that  they  could 
not  as  yet  with  open  face  behold  it,  but  through  an 
instrument  made  for  that  purpose.  So  I  saw  that,  as 
they  went  on,  there  met  them  two  men  in  raiment  that 
shone  like  gold,  also  their  faces  shone  as  the  light. 

These  men  asked  the  pilgrims  whence  they  came ; 
and  they  told  them.  They  also  asked  them  where  they 
had  lodged,  what  difficulties  and  dangers,  what  com- 
forts and  pleasures,  they  had  met  with  in  the  way; 
and  they  told  them.  Then  said  the  men  that  met 
them,  You  have  but  two  difficulties  more  to  meet  with, 
and  then  you  are  in  the  City.t 

Christian  then  and  his  companion  asked  the  men  to 

z  Rev.  xxi.  18.    2  Cor.  iii.  18. 

*  Attendance  on  the  public  ordinances  is  always  the  believer's  duty  and 
privilege;  yet  he  cannot  at  all  times  delight  in  them:  but,  when  holy 
affections  are  in  lively  exercise,  he  sweetly  rests  in  these  earnests  of 
heavenly  joy ;  and  speaks  freely  and  fervently  of  the  love  of  Christ  and 
the  blessings  of  salvation,  to  the  edification  of  those  around  him ;  who 
often  wonder  at  witnessing  such  a  change,  from  reserve  and  diffidence  to 
boldness  and  earnestness,  in  urging  others  to  mind  the  one  thing  needful. 

t  Perhaps  the  author  here  alluded  to  those  pre-intimations  of  death,  that 
some  persons  seem  to  receive :  and  he  appears  to  have  ascribed  them  to  the 
guardian  angers,  watching  over  every  believer.  Death,  and  admission 
into  the  City,  were  the  only  difficulties  that  awaited  the  Pilgrims. 


324  THE  PILGRIM'S  PROGRESS. 

go  along  with  them :  so  they  told  them  that  they  would. 
But,  said  they,  you  must  obtain  it  by  your  own  faith. 
So  I  saw  in  my  dream,  that  they  went  on  together  till 
they  came  in  sight  of  the  gate. 

Now  I  further  saw,  that  betwixt  them  and  the  gate 
DEATH,  was  a  river;  but  there  was  no  bridge  to  go 
over :  the  river  was  very  deep.  At  the  sight,  there- 
fore, of  this  river  the  pilgrims  were  much  stunned ;  but 
the  men  that  went  with  them  said,  You  must  go 
through,  or  you  cannot  come  at  the  gate. 

The  pilgrims  then  began  to  inquire,  if  there  was  no 
other  way  to  the  gate  ?  To  which  they  answered,  Yes ; 
but  there  have  not  any,  save  two,  to  wit,  Enoch  and 
Elijah,  been  permitted  to  tread  that  path  since  the 
foundation  of  the  world,  nor  shall  until  the  last  trumpet 
shall  sound.  The  pilgrims  then,  especially  Christian,  be- 
gan to  despond  in  their  minds,  and  looked  this  way  and 
that ;  but  no  way  could  be  found  by  them, 
by  which  they  might  escape  the  river. 

rr\  |  -I  11^1  *  f*     j  1 

Then  they  asked  the  men  if  the  waters 
were  all  of  a  depth  ?     They  said,  No ;  yet  they  could 
HELP   not  help  them  in  that  case :  for,  said  they, 

ORT-  *// 

you  shall  find  it  deeper  or  shallower,  as 
you  believe  in  the  King  of  the  place. 

They  then  addressed  themselves  to  the  water,  and, 
entering,  Christian  began  to  sink,  and,  crying  out  to 
his  good  friend  Hopeful,  he  said,  I  sink  in  deep  waters ; 
the  billows  go  over  my  head ;  all  his  waves  go  over 
me.  Selah. 

Then  said  the  other,  Be  of  good  cheer,  my  brother; 
I  feel  the  bottom,  and  it  is  good.  Then  said  Christian, 
Ah !  my  friend,  the  sorrows  of  death  have  compassed 
me  about,  I  shall  not  see  the  land  that  flows  with  milk 


DEATH  NOT  WEL- 
COME TO  NATURE, 
THOUGH  BY  IT  WE 
PASS  OUT  OF  THIS 
WORLD  INTO  GLO- 


DS    NOT     COMFORT 
THROUGH 


THE  PILGRIM'S  PROGRESS.  325 

and  honey.    And  with  that  a  great  dark-    CHRISTIAN'S  CON- 

0  FLICT       AT       THE 

ness  and  horror  fell  upon  Christian,  so 
that  he  could  not  see  before  him.  Also  here  he  in  a 
great  measure  lost  his  senses,  so  that  he  could  neither 
remember  nor  orderly  talk  of  any  of  those  sweet 
refreshments  that  he  had  met  with  in  the  way  of  his 
pilgrimage.  But  all  the  words  that  he  spoke  still 
tended  to  discover  that  he  had  horror  of  mind,  and 
heart-fears  that  he  should  die  in  that  river,  and  never 
obtain  entrance  in  at  the  gate.  Here  also,  as  they 
that  stood  by  perceived,  he  was  much  in  the  trouble- 
some thoughts  of  the  sins  that  he  had  committed,  both 
since  and  before  he  began  to  be  a  pilgrim.*  It  was 

I  *  Death  is  aptly  represented  by  a  deep  river  without  a  bridge,  sepa- 
rating the  believer  from  his  heavenly  inheritance :  as  Jordan  flowed 
between  Israel  and  the  promised  land.  From  this  river,  nature  shrinks 
back,  even  when  faith,  hope,  and  love  are  in  lively  exercise ;  but  when 
these  decline,  alarm  and  consternation  may  unite  with  reluctance  at  the 
thoughts  of  crossing  it.  The  dreaded  pangs  that  precede  the  awful  sepa- 
ration of  those  intimate  associates,  the  soul  and  body ;  the  painful  parting 
with  dear  friends  and  every  earthly  object ;  the  gloomy  ideas  of  the  dark, 
cold,  and  noisome  grave ;  and  the  solemn  thought  of  launching  into  an 
unseen  eternity,  render  Death  the  king  of  terrors.  But  faith  in  a  crucified, 
buried,  risen,  and  ascended  Saviour ;  experience  of  his  faithfulness  and 
love  in  times  past;  hope  of  an  immediate  entrance  into  his  presence, 
where  temptation,  conflicts,  sin  and  suffering  will  find  no  admission ;  and 
the  desire  of  perfect  knowledge,  holiness  and  felicity,  will  reconcile  the 
mind  to  the  inevitable  stroke,  and  sometimes  give  a  complete  victory  over 
every  fear.  Yet  if  faith  and  hope  be  weakened,  through  the  recollection 
of  any  peculiar  misconduct,  the  withholding  of  divine  light  and  consola- 
tion, or  some  violent  assault  of  the  tempter,  even  the  believer  will  be  pecu- 
liarly liable  to  alarm  and  distress.  His  reflecting  mind,  having  been  long 
accustomed  to  consider  the  subject  in  its  important  nature  and  conse- 
quences, has  very  different  apprehensions  of  God,  of  eternity,  of  judgment, 
of  sin,  and  of  himself,  than  other  men  have.  Sometimes  experienced  saints 
are  more  desponding  in  these  circumstances  than  their  junior  brethren : 
constitution  has  considerable  effect  upon  the  mind ;  and  some  men  (like 
Christian)  are  in  every  stage  of  their  profession,  more  exposed  to  tempta- 
tions of  a  discouraging  nature,  than  to  ambition,  avarice,  or  fleshly  lusts. 


326  THE  PILGRIM'S  PROGRESS. 

also  observed,  that  he  was  troubled  with  apparitions 
of  hobgoblins  and  evil  spirits ;  for  ever  and  anon  he 
would  intimate  so  much  by  words. 

Hopeful  therefore  here  had  much  ado  to  keep  his 
brother's  head  above  water ;  yea,  sometimes  he  would 
be  quite  gone  down,  and  then,  ere  a  while,  he  would 
rise  up  again  half  dead.  Hopeful  did  also  endeavour 
to  comfort  him,  saying,  Brother,  I  see  the  gate,  and 
men  standing  by  to  receive  us;  but  Christian  would 
answer,  'Tis  you,  'tis  you  they  wait  for ;  for  you  have 
been  hopeful  ever  since  I  knew  you.  And  so  have  you, 
said  he  to  Christian.  Ah,  brother,  (said  he,)  surely  if 
I  was  right,  he  would  now  arise  to  help  me ;  but  for 
my  sins  he  hath  brought  me  into  the  snare,  and  hath 
left  me.  Then  said  Hopeful,  My  brother,  you  have 
quite  forgot  the  text,  where  it  is  said  of  the  wicked, 
"  There  are  no  bands  in  their  death,  but  their  strength 
is  firm ;  they  are  not  troubled  as  other  men,  neither 
are  they  plagued  like  other  men."  These  troubles  and 
distresses  that  you  go  through  in  these  waters,  are  no 


It  has  before  been  suggested,  that  the  author  probably  meant  to  describe 
the  peculiarities  of  his  own  experience,  in  the  character  of  Christian ;  and 
he  may  perhaps  here  have  intimated  his  apprehension,  lest  he  should  not 
meet  death  with  becoming  fortitude.  A  conscientious  life  indeed  is  com- 
monly favoured  with  a  peaceful  close,  even  when  forebodings  to  the  con- 
trary have  troubled  men  during  their  whole  lives :  and  this  is  so  far  gene- 
ral, that  they  best  provide  for  a  comfortable  death,  who  most  diligently 
attend  to  the  duties  of  their  station,  and  the  improvement  of  their  talents, 
from  evangelical  principles ;  whereas  they  who  live  negligently,  and  yield 
to  temptation,  make,  as  it  were,  an  assignation  with  terror  to  meet  them 
on  their  death-bed,  a  season  when  comfort  is  more  desirable  than  at  any 
other.  The  Lord,  however,  is  no  man's  debtor :  none  can  claim  consolation 
as  their  due :  and,  though  a  believer's  experience  and  the  testimony  of  his 
conscience  may  evidence  the  sincerity  of  his  faith  and  love,  yet  he  must 
disclaim  to  the  last  every  other  dependence  than  the  righteousness  and 
blood  of  Christ,  and  the  free  mercy  of  God  in  him. 


CHRISTIAN  DELI- 
VERED FROM  HIS 
FEARS  IN  DEATH. 


THE  PILGRIM'S  PROGRESS.  327 

sign  that  God  hath  forsaken  you ;  but  are^sent  to  try 
you,  whether  you  will  call  to  mind  that  which  hereto- 
fore you  have  received  of  his  goodness,  and  live  upon 
him  in  your  distresses. 

Then  I  saw  in  my  dream,  that  Christian  was  in  a 
muse  a  while.  To  whom  also  Hopeful  added  these 
words,  Be  of  good  cheer,  Jesus  Christ  maketh  thee 
whole.  And  with  that  Christian  brake  out  with  a  loud 
voice,  Oh,  I  see  him  again !  and  he  tells 
me,  "  When  thou  passest  through  the 
waters,  I  will  be  with  thee;  and  through  the  rivers, 
they  shall  not  overflow  thee."a  Then  they  both  took 
courage,  and  the  enemy  was  after  that  as  still  as  a 
stone,  until  they  were  gone  over.  Christian  therefore 
presently  found  ground  to  stand  upon,  and  so  it  fol- 
lowed that  the  rest  of  the  river  was  but  shallow :  thus 
they  got  over.* 

Now,  upon  the  bank  of  the  river,  on  the  other  side, 
they  saw  the  two  shining  men  again,  who  there  waited 
for  them.   Wherefore  being  come  out  of  the  river,  they 
saluted  them,  saying,  We  are  ministering 
spirits,  sent  forth  to  minister  for  those 
that  shall  be  heirs  of  salvation.     Thus  Of  THIS  WORLD- 
they  went  along  towards  the  gate. 

a  Isa.  xliii.  2. 

*  The  temporary  distresses  of  dying  believers  often  arise  from  bodily 
disease,  which  interrupt  the  free  exercise  of  their  intellectual  powers.  Of 
this  Satan  will  be  sure  to  take  advantage,  as  far  as  he  is  permitted ;  and 
will  suggest  gloomy  imaginations,  not  only  to  distress  them,  but  to  dis- 
hearten others  by  their  example.  What  may  in  this  state  be  painted  before 
the  fancy  we  cannot  tell :  but  it  is  generally  observed,  that  such  painful 
conflicts  terminate  in  renewed  hope  and  comfort,  frequently  by  means  of 
the  conversation  and  prayers  of  Christians  and  ministers;  so  that  they, 
who  for  a  time  have  been  most  distressed,  have  at  length  died  most  tri- 
umphantly. 


THE  ANGELS  DO 
WAIT  FOR  THEM 
SO  SOON  AS  THEY 
ARE  PASSED  OUT 


THEY  HAVE  POT 
OFF  MORTALITY. 


328  THE  PILGRIM'S  PROGRESS. 

Now,  you  must  note,  that  the  City  stood  upon  a 
mighty  hill:  but  the  pilgrims  went  up  that  hill  with 
ease,  because  they  had  these  two  men  to  lead  them  up 
by  the  arms :  they  had  likewise  left  their 
mortal  garments  behind  them  in  the 
river ;  for  though  they  went  in  with  them,  they  came 
out  without  them.  They  therefore  went  up  here  with 
much  agility  and  speed,  though  the  foundation  upon 
which  the  City  was  framed  was  higher  than  the  clouds : 
they  therefore  went  up  through  the  region  of  the  air, 
sweetly  talking  as  they  went,  being  comforted,  because 
they  safely  got  over  the  river,  and  had  such  glorious 
companions  to  attend  them.* 

The  talk  that  they  had  with  the  shining  ones  was 
about  the  glory  of  the  place;  who  told  them,  that  the 
beauty  and  glory  of  it  was  inexpressible.  There,  said 
they,  is  "Mount  Zion,  the  heavenly  Jerusalem,  the 
innumerable  company  of  angels,  and  the  spirits  of  just 
men  made  perfect."5  You  are  going  now,  said  they, 
to  the  paradise  of  God,  wherein  you  shall  see  the  tree 
of  life,  and  eat  of  the  never-fading  fruits  thereof:  and 
when  you  come  there,  you  shall  have  white  robes  given 
you,  and  your  walk  and  talk  shall  be  every  day  with 
the  King,  even  all  the  days  of  eternity.0  There  you 
shall  not  see  again  such  things  as  you  saw  when  you 
were  in  the  lower  region  upon  the  earth;  to  wit, 

b  Heb.  xii.  22—24  c  Rev.  ii.  7.    iii.  4,  5.    xxii.  5. 

*  When  Lazarus  died,  he  was  carried  by  angels  into  Abraham's  bosom ; 
and  we  have  every  reason  to  believe,  that  the  services  of  these  friendly 
spirits  to  the  souls  of  departed  saints  are  immediate  and  sensible ;  and  that 
their  joy  is  such  as  is  here  described.  The  beautiful  description  that 
follows  admits  of  no  elucidation :  some  of  the  images  indeed  are  taken 
from  modern  customs ;  but  in  all  other  respects  it  is  entirely  scriptural,  and 
very  intelligible  and  animating  to  the  spiritual  mind. 


THE  PILGRIM'S   PROGRESS.  329 

sorrow,  sickness,  affliction,  and  death ;  "  for  the  former 
things  are  passed  away."d     You   are  going  now  to 
Abraham,  to  Isaac,  and  Jacob,  and  to  the  prophets, 
men  that  God  hath  taken  away  from  the  evil  to  come, 
and  that  are  now  "  resting  upon  their  beds,  each  one 
walking  in  his  righteousness."     The  men  then  asked, 
What  must  we  do  in  the  holy  place  ?   To  whom  it  was 
answered,  You  must  there  receive  the  comfort  of  all 
your  toil,  and  have  joy  for  all  your  sorrow ;  you  must 
reap  what  you  have  sown,  even  the  fruit  of  all  your 
prayers,  and  tears,  and  sufferings  for  the  King  by  the 
way.6    In  that  place  you  must  wear  crowns  of  gold, 
and  enjoy  the  perpetual  sight  and  vision  of  the  Holy 
One;  for  "there  you  shall  see  him  as  he  is."f    There 
also  you  shall  serve  him  continually  with  praise,  with 
shouting,  and  thanksgiving,  whom  you  desired  to  serve 
in  the  world,  though  with  much  difficulty,  because  of 
the  infirmity  of  your  flesh.     There  your  eyes  shall  be 
delighted  with  seeing,  and  your  ears  with  hearing  the 
pleasant  voice  of  the  Mighty  One.     There  you  shall 
enjoy  your  friends  again  that  are  gone  thither  before 
you ;  and  there  you  shall  with  joy  receive  even  every 
one  that  follows  into  the  holy  place  after  you.     There 
also  you  shall  be  clothed  with  glory  and  majesty,  and 
put  into  an  equipage  fit  to  ride  out  with  the  King  of 
Glory.    When  he  shall  come  with  sound  of  trumpet  in 
the  clouds,  as  upon  the  wings  of  the  wind,  you  shall 
come  with  him ;  and,  when  he  shall  sit  upon  the  throne 
of  judgment,  you  shall  sit  by  him ;  yea,  and  when  he 
shall  pass  sentence  upon  all  the  workers  of  iniquity, 
let  them  be  angels  or  men,  you  also  shall  have  a  voice 
in   that  judgment,  because  they  were  his  and  your 

d  Isa.  Ixv.  16,  J7.  e  Gal.  vi.  7,  8.  f  1  John  iii.  2. 

2R 


330  THE   PILGRIM'S   PROGRESS. 

enemies.  Also,  when  he  shall  again  return  to  the  City, 
you  shall  go  too,  with  sound  of  trumpet,  and  be  ever 
with  him.g 

Now,  while  they  were  thus  drawing  towards  the 
gate,  behold  a  company  of  the  heavenly  host  came 
out  to  meet  them :  to  whom  it  was  said  by  the  other 
two  shining  ones,  These  are  the  men  that  have  loved 
our  Lord,  when  they  were  in  the  world,  and  that  have 
left  all  for  his  holy  name ;  and  he  hath  sent  us  to  fetch 
them,  and  we  have  brought  them  thus  far  on  their 
desired  journey,  that  they  may  go  in  and  look  their 
Redeemer  in  the  face  with  joy.  Then  the  heavenly 
host  gave  a  great  shout,  saying,  "Blessed  are  they 
that  are  called  to  the  marriage-supper  of  the  Lamb."11 
There  came  out  also  at  this  time  to  meet  them  several 
of  the  King's  trumpeters,  clothed  in  white  and  shining 
raiment,  who,  with  melodious  noises  and  loud,  made 
even  the  heavens  to  echo  with  their  sound.  These 
trumpeters  saluted  Christian  and  his  fellow  with  ten 
thousand  welcomes  from  the  world ;  and  this  they  did 
with  shouting  and  sound  of  trumpet. 

This  done,  they  compassed  them  round  on  every 
side :  some  went  before,  some  behind,  and  some  on  the 
right  hand,  some  on  the  left,  (as  it  were  to  guard  them 
through  the  upper  regions,)  continually  sounding  as 
they  went,  with  melodious  noise,  in  notes  on  high ;  so 
that  the  very  sight  was  to  them  that  could  behold  it  as 
if  heaven  itself  was  come  down  to  meet  them.  Thus, 
therefore,  they  walked  on  together;  and,  as  they 
walked,  ever  and  anon  these  trumpeters,  even  with 
joyful  sound,  would,  by  mixing  their  music  with  looks 
and  gestures,  still  signify  to  Christian  and  his  brother 

g  1  These,  iv.  13—17     Jude  14,  15.    Dan.  vii.  9,  10.    1  Cor.  vi  2,  3.  h  Rev.  xix.  9. 


THE  PILGRIM'S  PROGRESS.  331 

how  welcome  they  were  into  their  company,  and  with 
what  gladness  they  came  to  meet  them.  And  now 
were  these  two  men,  as  it  were,  in  heaven,  before  they 
came  at  it,  being  swallowed  up  with  the  sight  of 
angels,  and  with  hearing  their  melodious  notes.  Here 
also  they  had  the  City  itself  in  view ;  and  they  thought 
they  heard  all  the  bells  therein  to  ring,  to  welcome 
them  thereto.  But,  above  all,  the  warm  and  joyful 
thoughts  that  they  had  about  their  own  dwelling  there, 
with  such  company,  and  that  for  ever  and  ever ;  oh ! 
by  what  tongue  or  pen  can  their  glorious  joy  be  ex- 
pressed !  Thus  they  came  up  to  the  gate. 

Now,  when  they  were  come  up  to  the  gate,  there 
was  written  over  it,  in  letters  of  gold, 

"  BLESSED  ARE  THEY  THAT  DO  HIS  COM- 
MANDMENTS, THAT  THEY  MAY  HAVE  RIGHT 
TO  THE  TREE  OF  LIFE,  AND  MAY  ENTER  IN 
THROUGH  THE  GATES  INTO  THE  CITY."'* 

Then  I  saw  in  my  dream,  that  the  shining  men  bid 
them  call  at  the  gate :  the  which  when  they  did,  some 
from  above  looked  over  the  gate,  to  wit,  Enoch,  Moses, 
and  Elijah,  &c. ;  to  whom  it  was  said,  These  pilgrims 

i  Rev.  xxii.  14. 

*  The  commandments  of  God,  as  given  to  sinners  under  a  dispensation 
of  mercy,  call  them  to  repentance,  faith  in  Christ,  and  the  obedience  of 
faith  and  love ;  the  believer  habitually  practises  according  to  these  com- 
mandments, from  the  time  of  his  receiving  Christ  for  salvation;  and  this 
evidences  his  interest  in  all  the  blessings  of  the  new  covenant,  and  proves 
that  he  has  a  right  through  grace  to  the  heavenly  inheritance.  May  the 
writer  of  these  remarks,  and  every  reader,  have  such  '  an  abundant  en- 
trance,' as  is  here  described,  '  into  the  everlasting  kingdom  of  our  Lord  and 
Saviour  Jesus  Christ !' 


332  THE  PILGRIM'S  PROGRESS. 

are  come  from  the  city  of  Destruction,  for  the  love 
that  they  bear  to  the  King  of  this  place :  and  then  the 
pilgrims  gave  in  unto  them  each  man  his  certificate, 
which  they  had  received  in  the  beginning :  those, 
therefore,  were  carried  in  unto  the  King,  who,  when 
he  had  read  them,  said,  Where  are  the  men?  To 
whom  it  was  answered,  They  are  standing  without  the 
gate.  The  King  then  commanded  to  open  the  gate, 
"  that  the  righteous  nation  (said  he)  that  keepeth  the 
truth  may  enter  in."k 

Now  I  saw  in  my  dream,  that  these  two  men  went 
in  at  the  gate;  and,  lo!  as  they  entered,  they  were 
transfigured ;  and  they  had  raiment  put  on,  that  shone 
like  gold.  There  were  also  that  met  them  with  harps 
and  crowns,  and  gave  them  to  them;  the  harps  to 
praise  withal,  and  the  crowns  in  token  of  honour. 
Then  I  heard  in  my  dream,  that  all  the  bells  in  the 
City  rang  again  for  joy,  and  that  it  was  said  unto  them, 

"  ENTER    YE    INTO    THE    JOY    OF    YOUR    LORD." 

I  also  heard  the  men  themselves,  that  they  sang  with 
a  loud  voice,  saying, 

"  BLESSING,  AND  HONOUR,  AND  GLORY,  AND 
POWER  BE  UNTO  HIM  THAT  SITTETH  UPON 
THE  THRONE,  AND  UNTO  THE  LAMB,  FOR 
EVER  AND  EVER."1 

Now,  just  as  the  gates  were  opened  to  let  in  the 
men,  I  looked  in  after  them,  and  behold  the  City  shone 
like  the  sun ;  the  streets  also  were  paved  with  gold ; 

k  Isa.  xxvi.  2.  1  Rev.  v.  13. 


IGNOTIANCECOMES 
DP   THE   RIVER. 


VAIN-HOPE    DOES 
FERRY    HIM    OVER. 


THE  PILGRIM'S  PROGRESS.  333 

and  in  them  walked  many  men  with  crowns  on  their 
heads,  palms  in  their  hands,  and  golden  harps,  to  sing 
praises  withal. 

There  were  also  of  them  that  had  wings,  and  they 
answered  one  another  without  intermission,  saying, 
"  Holy,  holy,  holy  is  the  Lord."  And  after  that  they 
shut  up  the  gates ;  which  when  I  had  seen,  I  wished 
myself  among  them. 

Now,  while  I  was  gazing  upon  all  these  things,  I 
turned  my  head  to  look  back,  and  saw 
Ignorance  come  up  to  the  river-side :  but 
he  soon  got  over,  and  that  without  half  the  difficulty 
which  the  other  two  men  met  with.  For  it  happened 
that  there  was  then  in  that  place  one 
Vain-hope,  a  ferry-man,  that  with  his 
boat  helped  him  over :  so  he,  as  the  others  I  saw,  did 
ascend  the  hill,  to  come  up  to  the  gate ;  only  he  came 
alone,  neither  did  any  man  meet  him  with  the  least 
encouragement.  When  he  was  come  up  to  the  gate, 
he  looked  up  to  the  writing  that  was  above,  and  then 
began  to  knock,  supposing  that  entrance  should  have 
been  quickly  administered  to  him :  but  he  was  asked 
by  the  men  that  looked  over  the  top  of  the  gate, 
Whence  come  you  ?  and  what  would  you  have  ?  He 
answered,  I  have  eat  and  drank  in  the  presence  of  the 
King,  and  he  has  taught  in  our  streets.  Then  they 
asked  him  for  his  certificate,  that  they  might  go  in  and 
show  it  to  the  King :  so  he  fumbled  in  his  bosom  for 
one,  and  found  none.  Then  said  they,  Have  you 
none  ?  but  the  man  answered  never  a  word.  So  they 
told  the  King,  but  he  would  not  come  down  to  see  him, 
but  commanded  the  two  shining  ones,  that  conducted 
Christian  and  Hopeful  to  the  City,  to  go  out,  and  take 


334  THE  PILGRIM'S  PROGRESS. 

Ignorance,  and  bind  him  hand  and  foot,  and  have  him 
away.*  Then  they  took  him  up,  and  carried  him 
through  the  air  to  the  door  that  I  saw  in  the  side  of 
the  hill,  and  put  him  in  there.  Then  I  saw  that  there 
was  a  way  to  hell,  even  from  the  gates  of  heaven,  as 
well  as  from  the  city  of  Destruction.  So  I  awoke,  and 
behold,  it  was  a  dream. 

*  We  frequently  hear  of  persons  that  have  lived  strangers  to  evangelical 
religion,  and  the  power  of  godliness,  dying  with  great  composure  and  re- 
signation :  and  such  instances  are  brought  forward  as  an  objection  to  the 
necessity  of  faith,  or  of  a  devoted  life.  But  what  do  they  prove  1  What 
evidence  is  there,  that  such  men  are  saved  1  Is  it  not  far  more  likely  that 
they  continued  to  the  end  under  the  power  of  ignorance  and  self-conceit ; 
that  Satan  took  care  not  to  disturb  them  ;  and  that  God  gave  them  over  to 
a  strong  delusion,  and  left  them  to  perish  with  a  lie  in  their  right  hand  1 
Men,  who  have  neglected  religion  all  their  lives,  or  have  habitually  for  a 
length  of  years  disgraced  an  evangelical  profession,  being  when  near  death 
visited  by  pious  persons,  sometimes  obtain  a  sudden  and  extraordinary  mea- 
sure of  peace  and  joy,  and  die  in  this  frame.  This  should  in  general  be 
considered  as  a  bad  sign  :  for  deep  humiliation,  yea  distress,  united  with 
some  trembling  hope  in  God's  mercy  through  the  gospel,  is  far  more  suited 
to  their  case,  and  more  likely  to  be  the  effect  of  spiritual  illumination.  But 
when  a  formal  visit  from  a  minister  of  any  sect,  a  few  general  questions, 
and  a  prayer,  (with  or  without  the  sacrament,)  calm  the  mind  of  a  dying 
person,  whose  life  has  been  unsuitable  to  the  Christian  profession ;  no  doubt, 
could  we  penetrate  the  veil,  we  should  see  him  wafted  across  the  River  in 
the  boat  of  Vain-hope,  and  meeting  with  the  awful  doom  that  is  here 
described.  From  such  delusions,  good  Lord,  deliver  us.  Amen. 


CONCLUSION. 


Now,  Reader,  I  have  told  my  Dream  to  thee, 

See  if  thou  canst  interpret  it  to  me, 

Or  to  thyself,  or  neighbour  :  but  take  heed 

Of  misinterpreting ;  for  that,  instead 

Of  doing  good,  will  but  thyself  abuse  : 

By  misinterpreting,  evil  ensues. 

Take  heed  also  that  thou  be  not  extreme 
Iii  playing  with  the  outside  of  my  Dream  ; 
Nor  let  my  figure  or  similitude 
Put  thee  into  a  laughter  or  a  feud. 
Leave  this  for  boys  and  fools ;  but  as  for  thee, 
Do  thou  the  substance  of  my  matter  see. 

Put  by  the  curtains,  look  within  my  veil, 
Turn  up  my  metaphors,  and  do  not  fail. 
There,  if  thou  seekest  them,  such  things  thou'lt  find 
As  will  be  helpful  to  an  honest  mind. 

What  of  my  dross  thou  findest  there,  be  bold 
To  throw  away,  but  yet  preserve  the  gold. 
What  if  my  gold  be  wrapped  up  in  ore  ? 
None  throws  away  the  apple  for  the  core ; 
But  if  thou  shalt  cast  all  away  as  vain, 
I  know  not  but  'twill  make  me  dream  again. 


(335) 


THE 

PILGRIM'S    PROGRESS, 

FROM 

THIS  WORLD  TO  THAT  WHICH  IS  TO  COME. 

DELIVERED   UNDER   THE   SIMILITUDE   OF  A   DREAM. 

PART    II. 

WHEREIN  IS  SET  FORTH  THE  MANNER  OP  THE  SETTING  OUT  OP 
CHRISTIAN'S  WIFE  AND  CHILDREN;  THEIR  DANGEROUS 
JOURNEY,  AND  SAFE  ARRIVAL  AT  THE  DESIRED  COUNTRY. 

"  I  have  used  similitudes."  Hos  xii.  10. 


2S 


(337) 


THE 


AUTHOR'S  WAY  OF  SENDING  FORTH 


SECOND  PART  OF  THE  PILGRIM. 


Go  now,  my  little  Book,  to  every  place, 

Where  my  First  Pilgrim  has  but  shown  his  face. 

Call  at  their  door :  if  any  say,  Who's  there  ? 

Then  answer  thou,  CHRISTIANA  is  here. 

If  they  bid  thee  come  in,  then  enter  thou, 

With  all  thy  boys ;  and  then,  as  thou  know'st  how, 

Tell  who  they  are,  also  from  whence  they  came  ; 

Perhaps  they'll  know  them  by  their  looks,  or  name  : 

But  if  they  should  not,  ask  them  yet  again, 

If  formerly  they  did  not  entertain 

One  CHRISTIAN,  a  Pilgrim  ?     If  they  say, 

They  did,  and  were  delighted  in  his  way  ; 

Then  let  them  know  that  these  related  were 

Unto  him  ;  yea,  his  Wife  and  Children  are. 

Tell  them,  that  they  have  left  their  house  and  home ; 
Are  turned  Pilgrims  ;  seek  a  World  to  come ; 
That  they  have  met  with  hardships  in  the  way ; 
That  they  do  meet  with  troubles  night  and  day ; 
That  they  have  trod  on  serpents ;  fought  with  devils  ; 
Have  also  overcome  a  many  evils. 
Yea,  tell  them  also  of  the  next  who  have, 
Of  love  to  Pilgrimage,  been  stout  and  brave 

(339) 


340  THE  AUTHOR'S  ACCOUNT 

Defenders  of  that  Way  ;  and  how  they  still 
Refuse  this  World  to  do  their  Father's  will. 

Go  tell  them  also  of  those  dainty  things 
That  Pilgrimage  unto  the  Pilgrim  brings. 
Let  them  acquainted  be,  too,  how  they  are 
Beloved  of  their  King,  under  his  care  ; 
What  goodly  mansions  he  for  them  provides ; 
Though  they  meet  with  rough  winds  and  swelling  tides, 
How  brave  a  calm  they  will  enjoy  at  last, 
Who  to  their  Lord,  and  by  his  ways  hold  fast. 

Perhaps  with  heart  and  hand  they  will  embrace 
Thee,  as  they  did  my  firstling ;  and  will  grace 
Thee  and  thy  fellows  with  such  cheer  and  fare, 
As  show  well,  they  of  Pilgrims  lovers  are. 

OBJECTION    I. 

But  how,  if  they  will  not  believe  of  me 
That  I  am  truly  thine  ?  'cause  some  there  be 
That  counterfeit  the  Pilgrim  and  his  name, 
Seek,  by  disguise,  to  seem  the  very  same  ; 
And  by  that  means  have  wrought  themselves  into 
The  hands  and  houses  of  I  know  not  who. 

ANSWER. 

?Tis  true,  some  have,  of  late,  to  counterfeit 
My  Pilgrim,  to  their  own  my  title  set ; 
Yea,  others  half  my  name,  and  title  too, 
Have  stitched  to  their  books,  to  make  them  do. 
But  yet  they,  by  their  features  do  declare 
Themselves  not  mine  to  be,  whose  e'er  they  are. 

If  such  thou  meetst  with,  then  thine  only  way, 
Before  them  all,  is  to  say  out  thy  say, 
In  thine  own  native  language,  which  no  man 
Now  useth,  nor  with  ease  dissemble  can. 

If,  after  all,  they  still  of  you  shall  doubt, 
Thinking  that  you,  like  gypsies,  go  about 


OF  THE  SECOND  PART.  341 

In  naughty-wise  the  country  to  defile ; 
Or  that  you  seek  good  people  to  beguile 
With  things  unwarrantable ;  send  for  me, 
And  I  will  testify  you  Pilgrims  be ; 
Yea,  I  will  testify  that  only  you 
My  Pilgrims  are ;  and  that  alone  will  do. 

OBJECTION    II. 

But  yet,  perhaps,  I  may  inquire  for  him, 
Of  those  who  wish  him  damned  life  and  limb. 
What  shall  I  do,  when  I  at  such  a  door 
For  Pilgrims  ask,  and  they  shall  rage  the  more  ? 

ANSWER. 

Fright  not  thyself,  my  Book,  for  such  bugbears 
Are  nothing  else  but  ground  for  groundless  fears. 
My  Pilgrim's  book  has  travelled  sea  and  land, 
Yet  could  I  never  come  to  understand 
That  it  was  slighted  or  turned  out  of  door, 
By  any  kingdom,  were  they  rich  or  poor. 

In  France  and  Flanders,  where  men  kill  each  other, 
My  Pilgrim  is  esteemed  a  friend,  a  brother. 

In  Holland  too,  'tis  said,  as  I  am  told, 
My  Pilgrim  is,  with  some,  worth  more  than  gold. 

Highlanders,  and  wild  Irish  can  agree, 
My  Pilgrim  should  familiar  with  them  be. 

'Tis  in  New  England  under  such  advance, 
Receives  there  so  much  loving  countenance, 
As  to  be  trimmed,  new  clothed,  and  decked  with  gems, 
That  it  might  show  its  features,  and  its  limbs. 
Yet  more ;  so  comely  doth  my  Pilgrim  walk, 
That  of  him  thousands  daily  sing  and  talk. 

If  you  draw  nearer  home,  it  will  appear, 
My  Pilgrim  knows  no  ground  of  shame  or  fear : 
City  and  country  will  him  entertain 
With  Welcome,  Pilgrim  ;  yea,  they  can't  refrain 


342  THE  AUTHOR'S  ACCOUNT 

From  smiling,  if  my  Pilgrim  be  but  by, 
Or  shows  his  head  in  any  company. 

Brave  gallants  do  my  Pilgrim  hug  and  love, 
Esteem  it  much,  yea,  value  it  above 
Things  of  a  greater  bulk ;  yea,  with  delight, 
Say,  my  lark's  leg  is  better  than  a  kite. 

Young  ladies,  and  young  gentlewomen  too, 
Do  no  small  kindness  to  my  Pilgrim  show : 
Their  cabinets,  their  bosoms,  and  their  hearts, 
My  Pilgrim  has ;  cause  he  to  them  imparts 
His  pretty  riddles  in  such  wholesome  strains, 
As  yield  them  profit  double  to  their  pains 
Of  reading ;  yea,  I  think  I  may  be  bold 
To  say  some  prize  him  far  above  their  gold. 
The  very  children  that  do  walk  the  street, 
If  they  do  but  my  holy  Pilgrim  meet, 
Salute  him  will ;  will  wish  him  well,  and  say, 
He  is  the  only  stripling  of  the  day. 

They  that  have  never  seen  him,  yet  admire 
What  they  have  heard  of  him,  and  much  desire 
To  have  his  company,  and  hear  him  tell 
Those  pilgrim  stories  which  he  knows  so  well. 
Yea,  some  that  did  not  love  him  at  the  first, 
But  call'd  him/oo/  and  noddy,  say  they  must, 
Now  they  have  seen  and  heard  him,  him  commend, 
And  to  those  whom  they  love  they  do  him  send. 

Wherefore,  my  SECOND  PART,  thou  needst  not  be 
Afraid  to  show  thy  head :  none  can  hurt  thee, 
That  wish  but  well  to  him  that  went  before  : 
'Cause  thou  com'st  after  with  a  second  store 
Of  things  as  good,  as  rich,  as  profitable, 
For  young,  for  old,  for  staggering,  and  for  stable. 

OBJECTION    III. 

But  some  there  be  that  say,  He  laughs  too  loud ; 
And  some  do  say  His  head  is  in  a  cloud. 
Some  say,  His  words  and  stories  are  so  dark, 
They  know  not  how,  by  them,  to  find  his  mark. 


OF  THE  SECOND   PART.  343 

ANSWER. 

One  may,  I  think,  say,  both  his  laughs  and  cries 
May  well  be  guessed  at  by  his  watery  eyes. 
Some  things  are  of  that  nature,  as  to  make 
One's  fancy  chuckle,  while  his  heart  doth  ache : 
When  Jacob  saw  his  Rachel  with  the  sheep, 
He  did  at  the  same  time  both  kiss  and  weep. 

Whereas  some  say,  *#  cloud  is  in  his  head ; 
That  doth  but  show  his  wisdom's  covered 
With  its  own  mantle.    And  to  stir  the  mind 
To  search  well  after  what  it  fain  would  find, 
Things  that  seem  to  be  hid  in  words  obscure 
Do  but  the  godly  mind  the  more  allure 
To  study  what  those  sayings  should  contain, 
That  speak  to  us  in  such  a  cloudy  strain. 
I  also  know  a  dark  similitude 
Will  on  the  curious  fancy  more  intrude, 
And  will  stick  faster  in  the  heart  and  head, 
Than  things  from  similes  not  borrowed. 

Wherefore,  my  Book,  let  no  discouragement 
Hinder  thy  travels.     Behold !  thou  art  sent 
To  friends,  not  foes ;  to  friends  that  will  give  place 
To  thee,  thy  Pilgrims,  and  thy  words  embrace. 

Besides,  what  my  First  Pilgrim  left  concealed, 
Thou,  my  brave  Second  Pilgrim,  hast  revealed ; 
What  Christian  left  locked  up,  and  went  his  way, 
Sweet  Christiana  opens  with  her  key. 

OBJECTION   IV. 

But  some  love  not  the  method  of  your  first : 
Romance  they  count  it ;  throw't  away  as  dust. 
If  I  should  meet  with  such,  what  should  I  say  ? 
Must  I  slight  them  as  they  slight  me,  or  nay  ? 

ANSWER. 

My  Christiana,  if  with  such  thou  meet, 
By  all  means,  in  all  loving  wise  them  greet ; 


344  THE  AUTHOR'S  ACCOUNT 

Render  them  not  reviling  for  revile ; 

But,  if  they  frown,  I  pr'ythee  on  them  smile  : 

Perhaps  'tis  nature,  or  some  ill  report, 

Has  made  them  thus  despise ;  or  thus  retort. 

Some  love  no  fish,  some  love  no  cheese,  and  some 
Love  not  their  friends,  nor  their  own  house  or  home ; 
Some  start  at  pig,  slight  chicken,  love  not  fowl, 
More  than  they  love  a  cuckoo  or  an  owl. 
Leave  such,  my  Christiana,  to  their  choice, 
And  seek  those  who  to  find  thee  will  rejoice  : 
By  no  means  strive,  but,  in  most  humble  wise, 
Present  thee  to  them  in  thy  Pilgrim's  guise. 

Go  then,  my  little  Book,  and  show  to  all 
That  entertain,  and  bid  thee  welcome  shall, 
What  thou  shalt  keep  close  shut  up  from  the  rest ; 
And  wish  what  thou  shalt  show  them  may  be  blest 
To  them  for  good,  and  make  them  choose  to  be 
Pilgrims  better  by  far  than  thee  or  me. 

Go  then,  I  say,  tell  all  men  who  thou  art ; 
Say,  I  am  Christiana ;  and  my  part 
Is  now,  with  my  four  sons,  to  tell  you  what 
It  is  for  men  to  take  a  Pilgrim's  lot. 

Go,  also,  tell  them  who  and  what  they  be 
That  now  do  go  on  Pilgrimage  with  thee ; 
Say,  Here's  my  neighbour  Mercy  ;  she  is  one 
That  has  long  time  with  me  a  Pilgrim  gone  ; 
Come,  see  her  in  her  virgin  face,  and  learn 
'Twixt  idle  ones  and  Pilgrims  to  discern. 
Yea,  let  young  damsels  learn  of  her  to  prize 
The  World  which  is  to  come,  in  any  wise. 
When  little  tripping  maidens  follow  God, 
And  leave  old  doting  sinners  to  his  rod, 
'Tis  like  those  days  wherein  the  young  ones  cried, 
Hosanna  !  when  the  old  ones  did  deride. 

Next  tell  them  of  old  Honest,  whom  you  found, 
With  his  white  hairs  treading  the  Pilgrim's  ground ; 
Yea,  tell  them  how  plain-hearted  this  man  was, 
How  after  his  good  Lord  he  bare  the  cross. 


OF  THE  SECOND   PART.  345 

Perhaps  with  some  gray  head  this  may  prevail 
With  Christ  to  fall  in  love,  and  sin  bewail. 

Tell  them  also,  how  Master  Fearing  went 
On  pilgrimage,  and  how  the  time  he  spent 
In  solitariness,  with  fears  and  cries ; 
And  how,  at  last,  he  won  the  joyful  prize. 
He  was  a  good  man,  though  much  down  in  spirit ; 
He  is  a  good  man,  and  doth  life  inherit. 

Tell  them  of  Master  Feeble-mind  also, 
Who  not  before,  but  still  behind  would  go. 
Show  them  also,  how  he  had  like  been  slain, 
And  how  one  Great-heart  did  his  life  regain. 
This  man  was  true  of  heart,  though  weak  in  grace ; 
One  might  true  godliness  read  in  his  face. 

Then  tell  them  of  Master  Ready-to-halt, 
A  man  with  crutches,  but  much  without  fault. 
Tell  them  how  Master  Feeble-mind  and  he 
Did  love,  and  in  opinion  much  agree. 
And  let  all  know,  though  weakness  was  their  chance, 
Yet  sometimes  one  could  sing,  the  other  dance. 

Forget  not  Master  Valiant-for-the-truth, 
That  man  of  courage,  though  a  very  youth : 
Tell  every  one  his  spirit  was  so  stout, 
No  man  could  ever  make  him  face  about ; 
And  how  Great-heart  and  he  could  not  forbear, 
But  pull  down  Doubting  Castle,  slay  Despair ! 

Overlook  not  Master  Despondency, 
Nor  Much-afraid  his  daughter,  though  they  Re 
Under  such  mantles,  as  may  make  them  look, 
With  some,  as  if  their  God  had  them  forsook. 
They  softly  went,  but  sure  ;  and,  at  the  end, 
Found  that  the  Lord  of  Pilgrims  was  their  friend. 

When  thou  hast  told  the  world  of  all  these  things, 
Then  turn  about,  my  Book,  and  touch  these  strings, 
Which,  if  but  touched,  will  such  music  make, 
They'll  make  a  cripple  dance,  a  giant  quake. 

Those  riddles  that  lie  couched  within  thy  breast, 
Freely  propound,  expound ;  and  for  the  rest 
2T 


316  THE  AUTHOR'S  ACCOUNT. 

Of  thy  mysterious  lines,  let  them  remain 

For  those  whose  nimble  fancies  shall  them  gain. 

Now  may  this  little  book  a  blessing  be 
To  those  who  love  this  little  Book  and  me  : 
And  may  its  buyer  have  no  cause  to  say, 
His  money  is  but  lost  or  thrown  away. 
Yea,  may  this  Second  Pilgrim  yield  that  fruit 
As  may  with  each  good  Pilgrim's  fancy  suit ; 
And  may  it  some  persuade,  that  go  astray, 
To  turn  their  feet  and  heart  to  the  right  way, 

Is  the  hearty  prayer  of 

The  Author, 

JOHN  BUNYAN. 


THE 


PILGRIM'S   PROGRESS 


PART   II. 


OME  time  since,  to  tell  you  my 
dream  that  I  had  of  Christian  the 
pilgrim,  and  of  his  dangerous  jour- 
ney towards  the  Celestial  Country, 
was  pleasant  to  me  and  profitable  to  you.  I  told  you 
then  also  what  I  saw  concerning  his  wife  and  children, 
and  how  unwilling  they  were  to  go  with  him  on  pil- 
grimage ;  insomuch  that  he  was  forced  to  go  on  his 
progress  without  them :  for  he  durst  not  run  the  danger 
of  that  destruction,  which  he  feared  would  come  by  stay- 
ing with  them  in  the  city  of  Destruction :  wherefore,  as 
I  then  showed  you,  he  left  them  and  departed. 

347 


348  THE  PILGRIM'S   PROGRESS. 

Now,  it  hath  so  happened,  through  the  multiplicity 
of  business,  that  I  have  been  much  hindered  and  kept 
back  from  my  wonted  travels  into  those  parts  whence 
he  went,  and  so  could  not,  till  now,  obtain  an  oppor- 
tunity to  make  further  inquiry  after  whom  he  left 
behind,  that  I  might  give  you  an  account  of  them. 
But,  having  had  some  concerns  that  way  of  late,  I 
went  down  again  thitherward.  Now,  having  taken  up 
my  lodging  in  a  wood,  about  a  mile  off  the  place,  as  I 
slept,  I  dreamed  again.* 

And,  as  I  was  in  my  dream,  behold,  an  aged  gentle- 
man came  by  where  I  lay ;  and  because  he  was  to  go 
some  part  of  the  way  that  I  was  travelling,  methought 
I  got  up,  and  went  with  him.  So,  as  we  walked,  and  as 
travellers  usually  do,  I  was  as  if  we  fell  into  a  dis- 
course, and  our  talk  happened  to  be  about  Christian 
and  his  travels ;  for  thus  I  began  with  the  old  man. 

Sir,  said  I,  what  town  is  that  there  below,  that  lieth 
on  the  left-hand  of  our  way  ? 

Then  said  Mr.  Sagacity,  (for  that  was  his  name,)  It 
is  the  city  of  Destruction,  a  populous  place,  but  pos- 
sessed with  a  very  ill-conditioned  and  idle  sort  of  people. 

I  thought  that  was  that  city,  quoth  I ;  I  went  once 
myself  through  that  town;  and  therefore  know  that 
this  report  you  give  of  it  is  true. 

*  It  has  been  before  observed,  That  the  first  part  of  « The  Pilgrim's 
Progress'  is  in  all  respects  the  most  complete.  Yet  there  are  many  things 
in  the  second  well  worthy  of  the  pious  reader's  attention ;  nor  can  there  be 
any  doubt,  but  it  was  penned  by  the  same  author.  It  is  not,  however, 
necessary,  that  the  annotator  should  be  so  copious  upon  it,  as  upon  the  more 
interesting  instructions  of  the  preceding  part.  In  general,  the  leading 
incidents  may  be  considered  as  the  author's  own  exposition  of  his  meaning 
in  the  former  part ;  or  as  his  delineation  of  some  varieties,  that  occur  in 
events  of  a  similar  nature :  yet  some  particulars  will  demand,  and  richly 
deserve,  a  more  full  and  exact  elucidation. 


THE  PILGRIM'S   PROGRESS.  349 

SAG.  Too  true  !  I  wish  I  could  speak  truth  in  speak- 
ing better  of  them  that  dwell  therein. 

Well,  sir,  quoth  I,  then  I  perceive  you  to  be  a  weH- 
meaning  man,  and  so  one  that  takes  pleasure  to  hear 
and  tell  of  that  which  is  good  :  pray  did  you  never 
hear  what  happened  to  a  man  some  time  ago,  of  this 
town,  (whose  name  was  Christian,)  that  went  on  a 
pilgrimage  up  towards  the  higher  regions  ? 

SAG.  Hear  of  him  !  Ay,  and  I  also  heard  of  the 
molestations,  troubles,  wars,  captivities,  cries,  groans, 
frights,  and  fears,  that  he  met  with  and  had  on  his 
journey.  Besides,  I  must  tell  you,  all  our  country  rings 
of  him  :  there  are  but  few  houses,  that  have  heard  of 
him  and  his  doings,  but  have  sought  after  and  got  the 
records  of  his  pilgrimage  :  yea,  I  think  I  may  say,  that 
his  hazardous  journey  has  got  many  well-wishers  to  his 
ways  ;  for,  though  when  he  was  here  he  was  fool  in 
every  man's  mouth,  yet  now  he  is  gone 

,.,.,,  1        1          r»        11  T1  '±    • 

he  is  highly  commended  ot  all.     roritis   WHEN  GO 

a>/  CALLEDF 

said  he  lives  bravely  where  he  is:  yea, 

many  of  them  that   are   resolved  never   to   run   his 

hazards,  yet  have  their  mouths  water  at  his  gains. 

They  may,  quoth  I,  well  think,  if  they  think  any 
thing  that  is  true,  that  he  liveth  well  where  he  is  ;  for 
he  now  lives  at  and  in  the  Fountain  of  life,  and  has 
what  he  has  without  labour  and  sorrow,  for  there  is  no 
grief  mixed  therewith.  But  pray  what  talk  have  the 
people  about  him? 

SAG.  Talk  !  the  people  talk  strangely  about  him  : 
some  say,  that  he  now  walks  in  white  ;  a  that  he  has  a 
chain  of  gold  about  his  neck  ;  that  he  has  a  crown  of 
gold,  beset  with  pearls,  upon  his  head.  Others  say, 


CHRISTIANS  ARE 

WKLL         SPOKEN         OF 


ALLEDFOOLS  WHILE 

THEY  ARE  HERE 


a  Rev.  iii.  4.  vi.  11. 


350  THE  PILGRIM'S  PROGRESS. 

that  the  shining  ones,  that  sometimes  showed  themselves 
to  him  in  his  journey,  are  become  his  companions,  and 
that  he  is  as  familiar  with  them  in  the  place  where  he 
is,  as  here  one  neighbour  is  with  another.5  Besides,  it 
is  confidently  affirmed  concerning  him,  that  the  King 
of  the  place  where  he  is  has  bestowed  upon  him  already 
a  very  rich  and  pleasant  dwelling  at  court,  and  that  he 
every  day  eateth  and  drinketh,  and  walketh  and  talketh, 
with  him,  and  receiveth  of  the  smiles  and  favours  of 
him  that  is  Judge  of  all  there.  Moreover,  it  is  expected 
of  some,  that  his  Prince,  the  Lord  of  that  country,  will 
shortly  come  into  these  parts,  and  will  know  the  reason, 
if  they  can  give  any,  why  his  neighbours  set  so  little 
by  him,  and  had  him  so  much  in  derision,  when  they 
perceived  that  he  would  be  a  pilgrim.0 

For  they  say,  that  now  he  is  so  in  the  affections  of 
CHRISTIAN'S  KING  his  Prince,  and  that  his  Sovereign  is  so 

WILL  TAKE  CHRIS- 

much  concerned  with  the  indignities  that 
were  cast  upon  Christian,  when  he  became  a  pilgrim, 
that  he  will  look  upon  all  as  if  done  unto  himself:  and 
no  marvel,  for  it  was  for  the  love  that  he  had  to  his 
Prince  that  he  ventured  as  he 


b  Zech.  iii.  7.  c  Jude  14,  15.  d  Luke  x.  16. 

*  Christians  are  the  representatives  on  earth  of  the  Saviour  and  Judge 
of  the  world  ;  and  the  usage  they  meet  with,  whether  good  or  bad,  com- 
monly originates  in  men's  love  to  him,  or  contemptuous  enmity  against  him. 
The  decisions  of  the  great  day  therefore  will  be  made,  with  an  especial 
reference  to  this  evidence  of  men's  faith  or  unbelief.  Faith  works  by  love 
of  Christ,  and  of  his  people  for  his  sake,  which  influences  men  to  self- 
denying  kindness  towards  the  needy  and  distressed  of  the  flock.  Where 
these  fruits  are  totally  wanting,  it  is  evident  there  is  no  love  of  Christ,  and 
consequently  no  faith  in  him,  or  salvation  by  him.  And  as  true  believers 
are  the  excellent  of  the  earth,  no  man  can  have  any  good  reason  for 
despising,  hating,  and  injuring  them  ;  so  that  this  usage  will  be  adduced  as 
a  proof  of  positive  enmity  to  Christ,  and  expose  the  condemned  sinner  to 
more  aggravated  misery.  Indeed,  it  often  appears  after  the  death  of  con- 


THE  PILGRIM'S   PROGRESS.  351 

I  dare  say,  quoth  I ;  I  am  glad  on't ;  I  am  glad  for 
the  poor  man's  sake,  for  that  now  he  has  rest  from  his 
labour,6  and  for  that  he  now  reapeth  the  benefit  of  his 
tears  with  joy  ;f  and  for  that  he  has  got  beyond  the  gun- 
shot of  his  enemies,  and  is  out  of  the  reach  of  them 
that  hate  him.  I  also  am  glad,  for  that  a  rumour  of 
these  things  is  noised  abroad  in  this  country ;  who  can 
tell  but  that  it  may  work  some  good  effect  on  some 
that  are  left  behind  ?  But  pray,  sir,  while  it  is  fresh  in 
my  mind,  do  you  hear  any  thing  of  his  wife  and  child- 
ren ?  Poor  hearts  !  I  wonder  in  my  mind  what  they  do. 

SAG.  Who?  Christiana  and  her  sons?  They  are 
like  to  do  as  well  as  Christian  did  him-  OOOD  TIDINGS  OF 

CHRISTIAN'S  WIFE 

self;  for,  though  they  all  played  the  fool  AND  CHILDREN- 
at  first,  and  would  by  no  means  be  persuaded  by  either 
the    tears    or    entreaties    of   Christian,    yet    second 
thoughts   have   wrought  wonderfully  with   them:   so 
they  have  packed  up,  and  are  also  gone  after  him. 

Better  and  better,  quoth  I:  but,  what!  wife  and 
children  and  all  ? 

SAG.  It  is  true :  I  can  give  you  an  account  of  the 
matter,  for  I  was  upon  the  spot  at  the  instant,  and  was 
thoroughly  acquainted  with  the  whole  affair. 

Then  said  I,  A  man,  it  seems,  may  report  it  for  a 
truth. 

SAG.  You  need  not  fear  to  affirm  it ;  I  mean,  that 
they  are  all  gone  on  pilgrimage,  both  the  good  woman 
and  her  four  boys.  And  being  we  are,  as  I  perceive, 

e  Rev.  xiv.  13.  f  Psalm  cxxvi.  5,  G. 

sistent  Christians,  that  the  consciences  of  their  most  scornful  opposers 
secretly  favoured  them :  it  must  then  surely  he  deemed  the  wisest  conduct 
by  every  reflecting  person,  to  '  let  these  men  alone,  lest  haply  he  should  be 
found  to  fight  against  God.' 


352  THE  PILGRIM'S   PROGRESS. 

going  some  considerable  way  together,  I  will  give  you 
an  account  of  the  whole  of  the  matter. 

This  Christiana,  (for  that  was  her  name  from  the 
day  that  she  with  her  children  betook  themselves  to  a 
pilgrim's  life,)  after  her  husband  was  gone  over  the 
river,  and  she  could  hear  of  him  no  more,  her  thoughts 
began  to  work  in  her  mind.  First,  for  that  she  had 
lost  her  husband,  and  for  that  the  loving  bond  of  that 
relation  was  utterly  broken  betwixt  them.  For  you 
know,  said  he  to  me,  nature  can  do  no  less  but  enter- 
tain the  living  with  many  a  heavy  cogitation,  in  the 
remembrance  of  the  loss  of  loving  relations.  This, 
TH^*R™'OR°LS  therefore,  of  her  husband  did  cost  her 

TO       -XOUR       GODLY  T»      .,          1     '  11  f 

RELATIONS.  many  a  tear.     But  this  was  not  all;  for 

Christiana  did  also  begin  to  consider  with  herself, 
whether  her  unbecoming  behaviour  towards  her  hus- 
band was  not  one  cause  that  she  saw  him  no  more ; 
and  that  in  such  sort  he  was  taken  away  from  her. 
And  upon  this  came  into  her  mind,  by  swarms,  all  her 
unkind,  unnatural,  and  ungodly  carriage,  to  her  dear 
friend;  which  also  clogged  her  conscience,  and  did 
load  her  with  guilt.  She  was,  moreover,  much  broken 
with  recalling  to  remembrance  the  restless  groans, 
brinish  tears,  and  self-bemoanings,  of  her  husband, 
and  how  she  did  harden  her  heart  against  all  his 
entreaties,  and  loving  persuasions,  of  her  and  her 
sons,  to  go  with  him ;  yea,  there  was  not  any  thing 
that  Christian  either  said  to  her,  or  did  before  her,  all 
the  while  that  his  burden  did  hang  on  his  back,  but  it 
returned  upon  her  like  a  flash  of  lightning,  and  rent 
the  caul  of  her  heart  in  sunder,  especially  that  bitter 
outcry  of  his,  "What  shall  I  do  to  be  saved?"  did 
ring  in  her  ears  most  dolefully. 


THE  PILGRIM'S  PROGRESS.  353 

Then  said  she  to  her  children,  Sons,  we  are  all 
undone.  I  have  sinned  away  your  father,  and  he  is 
gone :  he  would  have  had  us  with  him,  but  I  would  not 
go  myself:  I  also  have  hindered  you  of  life.  With  that 
the  boys  fell  into  tears,  and  cried  out  to  go  after  their 
father.  Oh  !  (said  Christiana)  that  it  had  been  but  our 
lot  to  go  with  him!  then  had  it  fared  well  with  us, 
beyond  what  it  is  like  to  do  now.  For,  though  I  for- 
merly foolishly  imagined,  concerning  the  troubles  of 
your  father,  that  they  proceeded  of  a  foolish  fancy 
that  he  had,  or  for  that  he  was  overrun  with  melan- 
choly humours ;  yet  now  it  will  not  out  of  my  mind, 
but  that  they  sprang  from  another  cause ;  to  wit,  for 
that  the  light  of  life  was  given  him ; g  by  the  help  of 
which,  as  I  perceive,  he  has  escaped  the  snares  of 
death.  Then  they  all  wept  again,  and  cried  out,  Oh  ! 
wo  worth  the  day !  * 

The  next  night  Christiana  had  a  dream ;  and,  behold, 
she  saw  as  if  a  broad  parchment  was  CHRISTIANA'S  DREAM. 
opened  before  her,  in  which  were  recorded  the  sum  of 

g  John  viii.  12. 

*  It  is  here  evident,  that  the  author  was  intent  on  encouraging  pious 
persons  to  persevere  in  using  all  means  for  the  spiritual  good  of  their 
children,  even  when  they  see  no  effects  produced  by  them.  The  Scripture 
teaches  us  to  expect  a  blessing  on  such  endeavours :  the  dying  testimony 
and  counsels  of  exemplary  believers  frequently  make  a  deeper  impression 
than  all  their  previous  instructions :  the  death  of  near  relations,  who  have 
behaved  well  to  such  as  despised  them,  proves  a  heavier  loss  than  was  ex- 
pected :  the  recollection  of  unkind  behaviour  to  such  valuable  friends,  and 
of  the  pains  taken  to  harden  the  heart  against  their  affectionate  admoni- 
tions, sometimes  lies  heavy  on  the  conscience ;  and  thus  the  prayers  of  the 
believer  for  his  children  or  other  relatives,  are  frequently  answered  after 
his  death.  And  when  some  of  them  begin  to  inquire,  *  What  must  we  do 
to  be  saved  T  these  will  become  zealous  instruments  in  seeking  the  con- 
version of  those,  whom  before  they  endeavoured  to  prejudice  against  the 
ways  of  God. 

2U 


354  THE  PILGRIM'S  PROGRESS. 

her  ways ;  and  the  crimes,  as  she  thought,  looked  very 
black  upon  her.  Then  she  cried  out  aloud  in  her  sleep, 
"Lord,  have  mercy  upon  me,  a  sinner!"11  and  the  little 
children  heard  her. 

After  this,  she  thought  she  saw  two  very  ill-favoured 
ones  standing  by  her  bed-side,  and  saying,  What  shall 
MARE  THIS;  THIS  we  do  with  this  woman  ?  for  she  cries  out 

13      THE      QUINTES- 
SENCE OF  HELL.      for  mercy9  waking  and  sleeping.     If  she 

be  suffered  to  go  on  as  she  begins,  we  shall  lose  her 
as  we  have  lost  her  husband.  Wherefore  we  must,  by 
one  way  or  other,  seek  to  take  her  off  from  the 
thoughts  of  what  shall  be  hereafter,  else  all  the  world 
cannot  help  but  she  will  become  a  pilgrim.* 

Now  she  awoke  in  a  great  sweat,  also  a  trembling 
was  upon  her;  but  after  a  while  she  fell  to  sleeping 
again.  And  then  she  thought  she  saw  Christian,  her 
husband,  in  a  place  of  bliss  among  many 
immortals,  with  a  harp  in  his  hand, 
standing  and  playing  upon  it  before  One  that  sat  on  a 
throne,  with  a  rainbow  about  his  head.  She  saw  also, 
as  if  he  bowed  his  head  with  his  face  to  the  paved 

h  Luke  xviii.  13. 

*  The  mind,  during  sleep,  is  often  occupied  about  those  subjects  that  have 
most  deeply  engaged  the  waking  thoughts :  and  it  sometimes  pleases  God 
to  make  use  of  ideas  thus  suggested,  to  influence  the  conduct  by  exciting 
fears  or  hopes.  Provided  an  intimation  be  scriptural,  and  the  effect  salutary, 
we  need  not  hesitate  to  consider  it  as  a  divine  monition,  however  it  was 
brought  to  the  mind  ;  but,  if  men  attempt  to  draw  conclusions  in  respect  of 
their  acceptance  or  duty ;  to  determine  the  truth  of  certain  doctrines ;  to 
prophesy,  or  to  discover  hidden  things,  by  dreams  or  visions  of  any  kind ; 
they  then  become  a  very  dangerous  and  disgraceful  species  of  enthusiasm. 
Whatever  means  are  employed,  conviction  of  sin  and  a  disposition  earnestly 
to  cry  for  mercy,  are  the  work  of  the  Holy  Spirit  in  the  heart ;  and  on  the 
other  hand,  the  powers  of  darkness  will  surely  use  every  effort  and  stra- 
tagem to  take  off  inquirers  from  thus  earnestly  seeking  the  salvation  of  God. 


HELP      AGAINST 
DISCOURAGEMENT. 


THE  PILGRIM'S   PROGRESS  355 

work  that  was  under  his  Prince's  feet,  saying,  I  heartily 
thank  my  Lord  and  King  for  bringing  me  into  this 
place.  Then  shouted  a  company  of  them  that  stood 
round  about,  and  harped  with  their  harps :  but  no  man 
living  could  tell  what  they  said,  but  Christian  and  his 
companions. 

Next  morning,  when  she  was  up,  had  prayed  to  God, 
and  talked  with  her  children  a  while,  one  knocked  hard 
at  the  door ;  to  whom  she  spake  out,  saying,  If  thou 
comest  in  God's  name,  come  in.  So  he  said,  Amen  ; 
and  opened  the  door,  and  saluted  her  with,  Peace  be  to 
this  house.  The  which  when  he  had  done,  he  said, 
Christiana,  knowest  thou  wherefore  I  am  come  ?  Then 
she  blushed  and  trembled;  also  her  heart  began  to 
wax  warm  with  desires  to  know  from  whence  he  came, 
and  what  was  his  errand  to  her.  So  he  said  unto  her, 
My  name  is  Secret ;  I  dwell  with  those  that  are  on 
high.  It  is  talked  of  where  I  dwell,  as  if  thou  hadst  a 

desire  to  go  thither :  also  there  is  a  re-       CONVICTIONS  SE- 
CONDED BY  TIDINGS 

port  that  thou  art  aware  of  the  evil  thou  TF0  VARD"*" 
hast  formerly  done  to  thy  husband,  in  hardening  of 
thy  heart  against  his  way,  and  in  keeping  of  these 
babes  in  their  ignorance.  Christiana,  the  merciful  One 
has  sent  me  to  tell  thee,  that  he  is  a  God  ready  to  for- 
give, and  that  he  taketh  delight  to  multiply  the  pardon 
of  offences.  He  also  would  have  thee  to  know,  that 
he  inviteth  thee  to  come  into  his  presence,  to  his  table, 
and  that  he  will  feed  thee  with  the  fat  of  his  house, 
and  with  the  heritage  of  Jacob  thy  father. 

There  is  Christian,  thy  husband  that  was,  with 
legions  more,  his  companions,  ever  beholding  that  face 
that  doth  minister  life  to  the  beholders ;  and  they  will 
all  be  glad  when  they  shall  hear  the  sound  of  thy  feet 
step  over  thy  Father's  threshold. 


356  THE  PILGRIM'S  PROGRESS. 

Christiana  at  this  was  greatly  abashed  in  herself,  and 
bowed  her  head  to  the  ground.  This  visitor  proceeded, 
and  said,  Christiana,  here  is  also  a  letter  for  thee,  which 
I  have  brought  from  thy  husband's  King.  So  she  took 
it,  and  opened  it,  but  it  smelt  after  the  manner  of  the 
best  perfume;1  also  it  was  written  in  letters  of  gold. 
The  contents  of  the  letter  were  these:  That  the  King 
would  have  her  to  do  as  did  Christian  her  husband,  for 
that  was  the  way  to  come  to  his  city,  and  to  dwell  in 
his  presence  with  joy  for  ever.  At  this 
the  good  woman  was  quite  overcome; 
so  she  cried  out  to  her  visitor,  Sir,  will  you  carry  me 
and  my  children  with  you,  that  we  also  may  go  and 
worship  the  King?* 

Then  said  the  visitor,  Christiana,  the  bitter  is  before 
..  the  sweet.     Thou  must  through  troubles, 
as  did  he  that  went  before  thee,  enter  this 


CHRISTIANA     QUITE 
OVERCOME. 


FURTHER  IN 
STRUCTIONS  TO 
CHRISTIANA. 


i  Song  i.  3. 

*  *  The  secret  of  the  Lord  is  with  them  that  fear  him.'  The  intimations 
given  by  Secret  seem  to  represent  the  silent  teaching  of  the  Holy  Spirit, 
by  which  the  true  meaning  of  the  Scriptures  is  discovered,  and  the  real 
grounds  of  encouragement  brought  to  the  penitent's  notice  or  recollection. 
Thus  he  learns  that  the  way  of  salvation  is  yet  open  to  him :  and  the  in- 
vitations of  the  gospel  prove  more  fragrant  and  refreshing  than  the  most 
costly  ointment,  and  more  precious  than  the  gold  of  Ophir.  It  is  observable 
that  Secret  did  not  inform  Christiana  that  her  sins  were  forgiven,  or  that 
Christ  and  the  promises  belonged  to  her ;  but  merely  that  she  was  invited 
to  come,  and  that  coming  in  the  appointed  way  she  would  be  accepted,  not- 
withstanding her  pertinacious  unbelief  in  the  preceding  part  of  her  life. 
Thus,  without  seeming  to  have  intended  it,  the  author  hath  stated  the  scrip- 
tural medium  between  the  extremes  which  have  been  contended  for  with 
great  eagerness  and  immense  mischief  in  modern  days ;  while  some  main- 
tain, that  sinners  should  not  be  invited  to  come  to  Christ,  or  commanded  to 
repent  and  believe  the  gospel;  and  others  that  they  should  be  urged 
to  believe  at  once,  with  full  assurance,  that  all  the  blessings  of  salva- 
tion belong  to  them,  even  previously  to  repentance,  or  works  meet  for 
repentance ! 


THE  PILGRIMS  PROGRESS.  357 

Celestial  City.*  Wherefore,  I  advise  thee  to  do  as  did 
Christian  thy  husband ;  go  to  the  Wicket-gate  yonder 
over  the  plain,  for  that  stands  at  the  head  of  the  way 
up  which  thou  must  go,  and  I  wish  thee  all  good  speed. 
Also  I  advise  thee,  that  thou  put  this  letter  in  thy  bosom; 
that  thou  read  therein  to  thyself,  and  to  thy  children, 
until  you  have  got  it  by  root  of  heart ;  for  it  is  one  of 
the  songs  that  thou  must  sing  while  thou  art  in  this 
house  of  thy  pilgrimage:1*  also  this  thou  must  deliver 
in  at  the  further  gate. 

Now  I  saw  in  my  dream,  that  this  old  gentleman,  as 
he  told  me  the  story,  did  himself  seem  to  be  greatly 
affected  therewith.  He  moreover  proceeded,  and  said, 
So  Christiana  called  her  sons  together,  and  began  thus 
to  address  herself  unto  them :  My  sons,  CHRISTIANA  PRAY* 

HER     SONS     TO    TAKE 

I  have,  as  you  may  perceive,  been  of   THEIR  JOURNEY- 

k  Psalm  cxix.  54. 

*  '  Through  much  tribulation  we  must  enter  into  the  kingdom  of  God !' 
Habitual  self-denial,  even  in  things  lawful  in  themselves,  yet  in  many  cases 
inexpedient,  mortification  of  our  sinful  inclinations,  inward  conflicts,  the 
renunciation  of  worldly  interests  and  connexions,  the  scorn  and  hatred  of 
the  world,  sore  temptations,  and  salutary  chastisements,  are  very  bitter  to 
our  natural  feelings.  Habits  likewise,  and  situation,  often  render  some  of 
them  extremely  painful,  like  'cutting  off  a  right  hand,  or  plucking  out  a 
right  eye :'  and  deep  poverty,  persecution,  or  seasons  of  public  calamity, 
may  enhance  these  tribulations.  If  a  man,  therefore,  meet  with  nothing 
bitter,  in  consequence  of  his  religious  profession,  he  has  great  reason  to 
suspect  that  he  is  not  in  the  narrow  way ;  yet  many  argue  against  them- 
selves, on  account  of  those  very  trials,  which  are  a  favourable  token  in 
their  behalf.  But,  on  the  other  hand,  the  believer  has  '  a  joy  that  a  stranger 
intermeddleth  not  with,'  which  counterbalances  all  his  sorrows  so  that 
even  in  this  life  he  possesses  more  solid  satisfaction  than  they  do,  who 
choose  the  road  to  destruction  from  fear  of  the  difficulties  attending  the 
way  of  life.  Satan  is,  however,  peculiarly  successful  in  persuading  men, 
that  religion,  the  very  essence  of  heavenly  happiness,  will  make  them 
miserable  on  earth ;  and  that  sin,  the  source  of  all  the  misery  in  the  uni- 
verse, will  make  them  happy !  By  such  manifest  lies  does  this  old  mur- 
derer support  his  cause ! 


358  THE  PILGRIM'S  PROGRESS. 

late  under  much  exercise  in  my  soul  about  the  death  of 
your  father  ;  not  for  that  I  doubt  at  all  of  his  happiness, 
for  I  am  satisfied  now  that  he  is  well.  I  have  also  been 
much  affected  with  the  thoughts  of  mine  own  estate 
and  yours,  which  I  verily  believe  is  by  nature  miserable. 
My  carriage  also  to  your  father  in  his  distress  is  a 
great  load  to  my  conscience,  for  I  hardened  both  mine 
own  heart  and  yours  against  him,  and  refused  to  go 
with  him  on  pilgrimage. 

The  thoughts  of  these  things  would  now  kill  me  out- 
right, but  that  for  a  dream  which  I  had  last  night,  and 
but  that  for  the  encouragement  this  stranger  has  given 
me  this  morning.  Come,  my  children,  let  us  pack  up, 
and  be  gone  to  the  gate  that  leads  to  that  Celestial 
country,  that  we  may  see  your  father,  and  be  with  him 
and  his  companions  in  peace,  according  to  the  laws  of 
that  land. 

Then  did  her  children  burst  out  into  tears,  for  joy 
that  the  heart  of  their  mother  was  so  inclined.  So 
their  visitor  bid  them  farewell;  and  they  began  to 
prepare  to  set  out  for  their  journey. 

But,  while  they  were  thus  about  to  be  gone,  two  of 
AND  tl\e  women,  that  \vQYQ  Christiana's  neigh- 

° 

bours,  came  up  to  her  house,  and  knocked 
at  her  door.  To  whom  she  said  as  before,  If  you  come 
God's  name,  come  in.  At  this  the 
women  were  stunned,  for  this  kind  of  lan- 
guage they  used  not  to  hear,  or  to  perceive  to  drop 
from  the  lips  of  Christiana.  Yet  they  came  in  :  but 
behold,  they  found  the  good  woman  preparing  to  be 
gone  from  her  house. 

So  they  began,  and  said,  Neighbour,  pray  what  is 
your  meaning  by  this  ? 


MERCY  COME  TO  VI- 

SIT  CHRISTIANA, 


BOEDRR,OLD 


THE  PILGRIM'S  PROGRESS.  359 

Christiana  answered  and  said  to  the  eldest  of  them, 
whose  name  was  Mrs.  Timorous,  I  am  preparing  for  a 
journey.  (This  Timorous  was  daughter  to  him  that 
met  Christian  upon  the  hill  of  Difficulty,  and  would 
have  had  him  go  back  for  fear  of  the  lions.) 

TIM.  For  what  journey,  I  pray  you? 

CHR.  Even  to  go  after  my  good  husband.  And  with 
that  she  fell  a  weeping. 

TIM.  I  hope  not  so,  good  neighbour ;  pray,  for  your 
poor  children's  sake,  do  not  so  unwomanly  cast  away 
yourself. 

CHR.  Nay,  my  children  shall  go  with  me ;  not  one 
of  them  is  willing  to  stay  behind. 

TIM.  I  wonder  in  my  very  heart,  what  or  who  has 
brought  you  into  this  mind. 

CHR.  O  neighbour,  knew  you  but  as  much  as  I  do, 
I  doubt  not  but  that  you  would  go  along  with  me. 

TIM.  Pr'ythee,  what  new  knowledge  hast  thou  got, 
that  so  worketh  off  thy  mind  from  thy  friends,  and  that 
tempteth  thee  to  go  nobody  knows  where  ? 

Then  Christiana  replied,  I  have  been  sorely  afflicted 
since  my  husband's  departure  from  me ;  but  especially 
since  he  went  over  the  river.  But  that  which  DEATH. 
troubleth  me  most,  is  my  churlish  carriage  to  him,  when 
he  was  under  distress.  Besides,  I  am  now  as  he  was 
then ;  nothing  will  serve  me  but  going  on  pilgrimage. 
I  was  dreaming  last  night  that  I  saw  him.  O  that  my 
soul  was  with  him !  He  dwelleth  in  the  presence  of  the 
King  of  the  country  ;  he  sits  and  eats  with  him  at  his 
table ;  he  is  become  a  companion  of  immortals ;  and 
has  a  house  now  given  him  to  dwell  in,  to  which  the 
best  palace  on  earth,  if  compared,  seems  to  me  but  as 
a  dunghill.1  The  Prince  of  the  place  has  also  sent  for 

1  2  Cor.  v.  1—4. 


THE   REASONINGS 
OF   THE    FLESH. 


360  THE  PILGRIM'S  PROGRESS. 

me,  with  promise  of  entertainment,  if  I  shall  come  to 
him :  his  messenger  was  here  even  now,  and  has  brought 
me  a  letter,  which  invites  me  to  come.  And  with  that 
she  plucked  out  her  letter,  and  read  it,  and  said  to 
them,  What  now  will  you  say  to  this  ? 

TIM.  Oh,  the  madness  that  has  possessed  thee  and 
thy  husband,  to  run  yourselves  upon  such  difficulties ! 
You  have  heard,  I  am  sure,  what  your  husband  did  meet 
with,  even  in  a  manner  at  the  first  step  that  he  took  on 
his  way,  as  our  neighbour  Obstinate  can  yet  testify, 
for  he  went  along  with  him ;  yea,  and  Pliable  too,  until 
they,  like  wise  men,  were  afraid  to  go  any  further. 
We  also  heard,  over  and  above,  how  he  met  with  the 
lions,  Apollyon,  the  Shadow  of  Death, 
and  many  other  things.  Nor  is  the 
danger  that  he  met  with  at  Vanity  Fair  to  be  forgotten 
by  thee.  For  if  he,  though  a  man,  was  so  hard  put  to 
it,  what  canst  thou,  being  but  a  poor  woman,  do  ?  Con- 
sider also,  that  these  four  sweet  babes  are  thy  children, 
thy  flesh,  and  thy  bones.  Wherefore,  though  thou 
shouldest  be  so  rash  as  to  cast  away  thyself;  yet  for 
the  sake  of  the  fruit  of  thy  body,  keep  thou  at  home. 

But  Christiana  said  unto  her,  Tempt  me  not,  my 
neighbour :  I  have  now  a  price  put  into  my  hand  to  get 
gain,  and  I  should  be  a  fool  of  the  greatest  size  if  I 
should  have  no  heart  to  strike  in  with  the  opportunity. 
And  for  that  you  tell  me  of  all  these  troubles  that  I  am 
A  PERTINENT  RE-  like  to  meet  with  in  the  way,  they  are  so 

PLY      TO      FLESHLY 

far  from  being  to  me  a  discouragement, 
that  they  show  I  am  in  the  right.  "  The  bitter  must 
come  before  the  sweet,"  and  that  also  will  make  the 
sweet  the  sweeter.  Wherefore  since  you  came  not  to 
my  house  in  God's  name,  as  I  said,  I  pray  you  to  be 
gone,  and  not  to  disquiet  me  further. 


THE  PILGRIM'S  PROGRESS.  361 

Then  Timorous  reviled  her,  and  said  to  her  fellow, 
Come,  neighbour  Mercy,  let  us  leave  her  in  her  own 
hands,  since  she  scorns  our  counsel  and  company.  But 
Mercy  was  at  a  stand,  and  could  not  so  readily  comply 
with  her  neighbour;  and  that  for  a  twofold  reason. 
1.  Her  bowels  yearned  over  Christiana.  MERCY'S  BOWELS 

J  VEARN    OVER  CHRIS- 

So  she  said  within  herself,  If  my  neigh-  TIANA- 
bour  will  needs  be  gone,  I  will  go  a  little  way  with  her, 
and  help  her.  2.  Her  bowels  yearned  over  her  own 
soul;  for  what  Christiana  had  said,  had  taken  some 
hold  upon  her  mind.  Wherefore  she  said  within  her- 
self again,  I  will  yet  have  more  talk  with  this  Chris- 
tiana; and,  if  I  find  truth  and  life  in  what  she  shall 
say,  myself  with  my  heart  shall  also  go  with  her.* 
Wherefore  Mercy  began  thus  to  reply  to  her  neighbour 
Timorous. 

MER.  Neighbour,  I  did  indeed  come  with  you  to  see 
Christiana  this  morning ;  and,  since  she  is,  as  you  see, 
a  taking  her  last  farewell  of  the  country,  I  think  to 
walk  this  sunshiny  morning  a  little  with  her,  to  help 
her  on  her  way.  But  she  told  her  not  of  her  second 
reason,  but  kept  it  to  herself. 

TIM.  Well,  I  see  you  have  a  mind  to  go  a  fooling 
too ;  but  take  heed  in  time,  and  be  wise :  while  we  are 

*  The  very  things  which  excite  the  rage  and  scorn  of  some  persons,  pen- 
etrate the  hearts  and  consciences  of  others.  Thus  the  Lord  makes  one  to 
differ  from  another,  by  preparing  the  heart  to  receive  the  good  seed  of 
divine  truth,  which  is  sown  in  it ;  yet  every  one  willingly  chooses  the  way 
he  takes,  without  any  constraint  or  hindrance,  except  his  own  prevailing 
dispositions.  This  consideration  gives  the  greatest  encouragement  to  the 
use  of  all  proper  means,  in  order  to  influence  sinners  to  choose  the  good 
part :  for  who  knows  but  the  most  obvious  truth,  warning,  or  exhortation, 
given  in  the  feeblest  manner,  may  reach  the  conscience  of  a  child,  relative, 
neighbour,  enemy,  or  even  persecutor ;  when  the  most  convincing  and  per- 
suasive discourses  of  eloquent  and  learned  teachers  have  failed  to  produce 
any  effect.  2  V 


TOADO.  l 


362  THE  PILGRIM'S  PROGRESS. 

out  of  danger,  we  are  out  ;  but,  when  we  are  in,  we 

are  in. 

So  Mrs.  Timorous  returned  to  her  house,  and  Chris- 
TIMORODS  FOR-  tiana  betook  herself  to  her  journey.    But, 

SAKES       HER,      BUT  J  » 

?OEHCER.  CLEAVES  when  Timorous  was  got  home  to  her 
house,  she  sends  for  some  of  her  neighbours,  to  wit, 
Mrs.  Bat's-Eyes,  Mrs.  Inconsiderate,  Mrs.  Light-Mind, 
AC-  and  Mrs.  Know-Nothing.  So,  when  they 

ER  * 

"*lil     were  come  to  her  house,   she   falls  to 
telling  of  the  story  of  Christiana,  and  of 
her  intended  journey.     And  thus  she  began  her  tale. 

TIM.  Neighbours,  having  but  little  to  do  this  morn- 
ing, I  went  to  give  Christiana  a  visit;  and,  when  I 
came  at  the  door,  I  knocked,  as  you  know  it  is  our 
custom  :  and  she  answered,  If  you  come  in  God's  name, 
come  in.  So  in  I  went,  thinking  all  was  well:  but, 
when  I  came  in,  I  found  her  preparing  herself  to  depart 
the  town,  she,  and  also  her  children.  So  I  asked  her, 
what  was  her  meaning  by  that  ?  And  she  told  me  in 
short,  that  she  was  now^of  a  mind  to  go  on  pilgrimage, 
as  did  her  husband.  She  told  me  also  of  a  dream  that 
she  had,  and  how  the  King  of  the  country  where 
her  husband  was,  had  sent  an  inviting  letter  to  come 
thither. 

MRS.  KNOW-NOTHING.     Then  said  Mrs.  Know-Nothing,  And 
what,  do  you  think  she  will  go  ? 

TIM.  Ay,  go  she  will,  whatever  comes  on't  ;  and  me- 
thinks  I  know  it  by  this  ;  for  that  which  was  my  great 
argument  to  persuade  her  to  stay  at  home,  (to  wit, 
the  troubles  she  was  like  to  meet  with  in  the  way,) 
is  one  great  argument  with  her  to  put  her  forward  on 
her  journey.  For  she  told  me  in  so  many  words,  "  The 
bitter  goes  before  the  sweet  ;  yea,  and  forasmuch  as  it 
so  doth,  it  makes  the  sweet  the  sweeter." 


THE  PILGRIM'S   PROGRESS.  363 

Mrs.  BAT'S-EYES.  O  this  blind  and  foolish  woman ! 
said  she,  and  will  she  not  take  warning  by  MRS.  BAT'S-EYES. 
her  husband's  afflictions  ?  For  my  part,  I  see,  if  he 
were  here  again,  he  would  rest  himself  content  in  a 
whole  skin,  and  never  run  so  many  hazards  for  nothing. 

Mrs.  Inconsiderate  also  replied,  saying,  Away  with 

SUCh  fantastical  fools  from  the  tOWn  :  a     MRS.  INCONSIDERATE. 

good  riddance,  for  my  part,  I  say,  of  her ;  should  she 
stay  where  she  dwells,  and  retain  this  her  mind,  who 
could  live  quietly  by  her  ?  for  she  will  either  be  dumpish 
or  unneighbourly,  or  talk  of  such  matters  as  no  wise 
body  can  abide :  wherefore,  for  my  part,  I  shall  never 
be  sorry  for  her  departure ;  let  her  go,  and  let  better 
come  in  her  room :  it  was  never  a  good  world  since 
these  whimsical  fools  dwelt  in  it. 

Then  Mrs.  Light-Mind  added  as  followeth:  Come, 
put  this  kind  of  talk  away.  I  was  yester- 
day at  Madam  Wanton's,  where  we  were 

*  •     1  -.    ^  |  i 

as  merry  as  the  maids,     r  or  who  do  you 

J  * 

think  should  be  there,  but  I  and  Mrs. 
Love-the-Flesh,  and  three  or  four  more,  with  Mrs. 
Lechery,  Mrs.  Filth,  and  some  others :  so  there  we  had 
music  and  dancing,  and  what  else  was  meet  to  fill  up 
the  pleasure.  And,  I  dare  say,  my  lady  herself  is  an 
admirable  well-bred  gentlewoman,  and  Mr.  Lechery  is 
a  pretty  fellow.* 

*  This  dialogue,  by  the  names,  arguments  and  discourse  introduced  into 
it,  shows  what  kind  of  persons  they  in  general  are,  who  despise  and  revile 
all  those  that  fear  God  and  seek  the  salvation  of  their  souls ;  from  what 
principles,  affections,  and  conduct  such  opposition  springs ;  and  on  what 
grounds  it  is  maintained.  Men  of  the  most  profligate  characters,  who  never 
studied  or  practised  religion  in  their  lives,  often  pass  sentence  on  the  senti- 
ments and  actions  of  pious  persons,  and  decide  in  the  most  difficult  contro- 
versies, without  the  least  hesitation ;  as  if  they  knew  the  most  abstruse  sub- 
jects by  instinct  or  intuition,  and  were  acquainted  with  the  secrets  of  men's 


MRS.  LIGHT-MIND. 


MADAM    WANTON 
SHETHATHADLIKE 


HARD      FOR      FAITH- 
TIME    PAST. 


DISCOURSE  BE- 
TWIXT MERCY  AND 
GOOD  CHRISTIANA. 


MERCY    INCLINES 
TO   GO. 


364  THE  PILGRIM'S  PROGRESS. 

By  this  time  Christiana  was  got  on  her  way,  and 
Mercy  went  along  with  her :  so  as  they  went,  her  chil- 
dren being  there  also,  Christiana  began 
to  discourse.  And,  Mercy,  said  Chris- 
tiana, I  take  this  as  an  unexpected  favour,  that  thou 
shouldest  set  forth  out  of  doors  with  me  to  accompany 
me  a  little  in  the  way. 

Then  said  young  Mercy,  (for  she  was  but  young,)  If 
I  thought  it  would  be  to  purpose  to  go 
with  you,  I  would  never  go   near  the 
town  any  more. 

Well,  Mercy,  said  Christiana,  cast  in  thy  lot  with 
me.  I  well  know  what  will  be  the  end  of  our  pil- 
grimage :  my  husband  is  where  he  would  not  but  be  for 
all  the  gold  in  the  Spanish  mines.  Nor  shalt  thou  be 
rejected,  though  thou  goest  but  upon  my  invitation. 
The  King,  who  hath  sent  for  me  and  my  children,  is 
one  that  delighteth  in  mercy.  Besides,  if  thou  wilt,  I 
will  hire  thee,  and  thou  shalt  go  along  with  me  as  my 
servant.  Yet  we  will  have  all  things  in  common  be- 
twixt thee  and  me :  only  go  along  with  me.* 

hearts !  These  presumers  should  consider,  that  they  must  be  wrong1,  let 
who  will  be  right ;  that  any  religion  is  as  good  as  open  impiety  and  profli- 
gacy ;  and  that  it  behoves  them  to  '  cast  out  the  beam  out  of  their  own 
eye,'  before  they  attempt  "  to  pull  out  the  mote  from  their  brother's  eye." 
Believers  also,  recollecting  the  vain  conversation  from  which  they  have  been 
redeemed,  and  the  obligations  that  have  been  conferred  upon  them,  should 
not  disquiet  themselves  about  the  scorn  and  censure  of  such  persons,  but 
learn  to  pray  for  them,  as  entitled  to  their  compassion,  even  more  than  their 
detestation. 

*  There  are  remarkable  circumstances  attending  the  conversion  of  some 
persons,  with  which  others  are  wholly  unacquainted.  The  singular  dispen- 
sations of  Providence,  and  the  strong  impressions  made  by  the  word  of  God 
upon  their  minds,  seem  in  their  own  apprehension  almost  to  amount  to  a 
special  invitation  :  whereas  others  are  gradually  and  gently  brought  to  think 
on  religious  subjects,  and  to  embrace  the  proposals  of  the  gospel ;  who  are 


MERCY 
V  R  A  V  S. 


THE  PILGRIM'S  PROGRESS.  365 

MER.  But  how  shall  I  be   ascertained  that  I   also 
shall  be   entertained?    Had  I  this  hope   MERCY DODBTg or 
but  from  one  that  can  tell,  I  would  make 
no  stick  at  all,  but  would  go,  being  helped  by  Him  that 
can  help,  though  the  way  was  never  so  tedious. 

CHR.  Well,  loving  Mercy,  I  will  tell  thee  what  thou 
shalt  do:   go  with  me   to  the  Wicket-       CHRISTIANA  AL- 

LORES    HER    TO    THK 

gate,  and  there  I  will  further  inquire  for  "*l*'aTt  T^PRO* 

,     .  r        ,  ,  11.,  MISES        THERE         TO 

thee;  and  if  there  thou  shalt  not  meet  INQUIRE  FOR  HER. 
with  encouragement,  I  will  be  content  that  thou  return 
to  thy  place.  I  also  will  pay  thee  for  the  kindness 
which  thou  showest  to  me  and  my  children,  in  the 
accompanying  of  us  in  our  way  as  thou  dost. 

MER.  Then  will  I  go  thither,  and  will   take  what 
shall  follow ;  and  the  Lord  grant  that  my  lot  may 
there  fall,  even  as  the  King  of  heaven  shall 
have  his  heart  upon  me. 

Christiana  then  was  glad  at  heart ;  not  only  that  she 
had  a  companion;  but  also  for  that  she    CHRISTIANA  GLAD 

r  OF      MERCY'S        COM- 

had  prevailed  with  this  poor  maid  to  fall  PANY- 
in   love  with  her  own  salvation.     So  they  went   on 
together,  and  Mercy  began  to  weep.     Then  said  Chris- 
tiana, Wherefore  weepeth  my  sister  so  ? 

Alas !  said  she,  who   can  but  lament,  that  shall  but 
rightly  consider  what  a  state  and  condition  my  poor 


therefore  sometimes  apt  to  conclude,  that  they  have  never  been  truly 
awakened  to  a  concern  about  their  souls:  and  this  discouragement  is  often 
increased  by  the  discourse  of  such  religious  characters,  as  lay  great  stress 
on  the  circumstances  attending  conversion.  These  misapprehensions,  how- 
ever, are  best  obviated,  by  showing  that '  the  Lord  delighteth  in  mercy ;' 
that  Christ '  will  in  no  wise  cast  out  any  that  come  to  him  ;'  and  that  they 
who  leave  all  earthly  pursuits  to  seek  salvation,  and  renounce  all  other 
confidence  to  trust  in  the  mercy  of  God  through  the  redemption  of  his  Son, 
shall  assuredly  be  saved. 


366  THE  PILGRIM'S  PROGRESS. 


ERS  WEREANSWER- 
ED  FOR  HIS  RELA- 
TIONS AFTER  HE 
WAS  DEAD. 


MERCY  GRIEVES^  relations  are  in,  that  yet  remain  in  our 

FOR  HER  CARNAL  *^ 

sinful  town  ?  And  that  which  makes  my 
grief  the  more  heavy  is,  because  they  have  no  in- 
struction, nor  any  to  tell  them  what  is  to  come. 

CHR.  Bowels  become  pilgrims:  and  thou  dost  for 
thy  friends,  as  my  good  Christian  did  for  me  when  he 
CHRISTIAN'S  PRAY-  left  me ',  he  mourned  for  that  I  would 
not  heed  nor  regard  him :  but  his  Lord 
and  ours  did  gather  up  his  tears,  and  put 
them  into  his  bottle;  and  now  both  I  and  thou,  and 
these  my  sweet  babes,  are  reaping  the  fruit  and  benefit 
of  them.  I  hope,  Mercy,  that  these  tears  of  thine  will 
not  be  lost;  for  the  Truth  hath  said,  that  "they  that 
sow  in  tears  shall  reap  in  joy ;"  and  "  he  that  goeth 
forth  and  weepeth,  bearing  precious  seed,  shall  doubt- 
less come  again  with  rejoicing,  bringing  his  sheaves 
with  him."m 

Then  said  Mercy, 

Let  the  most  Blessed  be  my  guide, 

If  t  be  his  blessed  will, 
Unto  his  gate,  into  his  fold, 

Up  to  his  holy  hill : 

And  let  Him  never  suffer  me 

To  swerve,  or  tarn  aside 
From  his  free-grace  and  holy  ways, 

What'er  shall  me  betide. 

And  let  Him  gather  them  of  mine, 

That  I  have  left  behind : 
Lord,  make  them  pray  they  may  be  thine, 

With  all  their  heart  and  mind. 

Now  my  old  friend  proceeded,  and  said,  But,  when 
Christiana  came  to  the  Slough  of  Despond,  she  began 
to  be  at  a  stand;  For,  said  she,  this  is  the  place  in 

m  Psalm  cxxvi.  5,  C. 


THEIR  OWN  CAR- 
NAL CONCLUSIONS 
INSTEAD  OF  TUB 
WORD  OF  LIFE. 


MERCY  THE  BOLD- 
ESTATTHE  SLOUGH 
OF  DESPOND. 


THE  PILGRIM'S  PROGRESS.  367 

which  my  dear  husband  had  like  to  have  been  smoth- 
ered with  mud.  She  perceived  also,  that,  notwith- 
standing the  command  of  the  King  to  make  this  place 
for  pilgrims  good,  yet  it  was  rather  worse  than  for- 
merly. So  I  asked  if  that  was  true  ?  Yes,  said  the 
old  gentleman,  too  true :  for  many  there  be  that  pre- 
tend to  be  the  King's  labourers,  and  that  say  they  are 
for  mending  the  King's  highways,  and 
that  bring  dirt  and  dung  instead  of 
stones,  and  so  mar,  instead  of  mending.*  Here  Chris- 
tiana, therefore,  and  her  boys,  did  make 
a  stand  :•  but,  said  Mercy,  Come,  let  us 
venture ;  only  let  us  be  wary.  Then  they  looked  well  to 
their  steps,  and  made  a  shift  to  get  staggeringly  over. 

*  The  author  seems  to  have  observed  a  declension  of  evangelical  religion, 
subsequent  to  the  publication  of  his  original  Pilgrim.  Probably  he  was 
grieved  to  find  many  renounce  or  adulterate  the  gospel,  by  substituting 
plausible  speculations,  or  moral  lectures  in  its  stead;  by  narrowing  and 
confining  it  within  the  limits  of  a  nice  system,  which  prevents  the  preacher 
from  freely  inviting  sinners  to  come  unto  Christ;  by  representing  the 
preparation  of  heart  requisite  to  a  sincere  acceptance  of  free  salvation  as  a 
legal  condition  of  being  received  by  him ;  or  by  condemning  all  diligence, 
repentance,  and  tenderness  of  conscience,  as  interfering  with  an  evangelical 
frame  of  spirit.  By  these,  and  various  other  misapprehensions,  the  passage 
over  the  Slough  is  made  worse,  and  they  occasion  manifold  discouragements 
to  awakened  sinners,  even  to  this  day.  For,  as  the  promises,  strictly 
speaking,  belong  only  to  believers ;  if  invitations  and  exhortations  be  not 
freely  given  to  sinners  in  general,  a  kind  of  gulf  will  be  formed,  over  which 
no  way  can  be  seen :  except  as  men  take  it  for  granted,  without  any  kind 
of  evidence,  that  they  are  true  believers,  which  opens  the  door  to  manifold 
delusions  and  enthusiastic  pretensions.  But  if  all  be  invited,  and  encouraged 
to  ask  that  they  may  receive ;  the  awakened  sinner  will  be  animated  to  hope 
in  God's  mercy  arid  use  the  means  of  grace,  and  thus  giving  diligence  to 
make  his  calling  and  election  sure,  he  will  be  enabled  to  rise  superior  to  the 
discouragements,  by  which  others  are  retarded.  Labourers  enough  indeed 
are  ready  to  lend  their  assistance,  in  mending  the  road  across  this  Slough ; 
but  let  them  take  care  that  they  use  none  but  scriptural  materials,  or  they 
will  make  bad  worse. 


368  THE  PILGRIM'S  PROGRESS. 

Yet  Christiana  had  like  to  have  been  in,  and  that  not 
once  or  twice.     Now  they  had  no  sooner  got  over,  but 
they  thought  they  heard  words  that  said  unto  them, 
"  Blessed  is  she  that  believeth,  for  there  shall  be  a  per 
formance  of  what  has  been  told  her  from  the  Lord."n 

Then  they  went  on  again ;  and  said  Mercy  to  Chris- 
tiana, Had  I  as  good  ground  to  hope  for  a  loving  recep- 
tion at  the  Wicket-gate  as  you,  I  think  no  Slough  of 
Despond  could  discourage  me. 

Well,  said  the  other,  you  know  your  sore,  and  I 
know  mine ;  and,  good  friend,  we  shall  all  have  enough 
evil  before  we  come  to  our  journey's  end.  For  can  it 
be  imagined,  that  the  people  who  design  to  attain  such 
excellent  glories  as  we  do,  and  that  are  so  envied  that 
happiness  as  we  are,  but  that  we  shall  meet  with  what 
fears  and  snares,  with  what  troubles  and  afflictions, 
they  can  possibly  assault  us  with  that  hate  us.* 

And  now  Mr.  Sagacity  left  me  to  dream  out  my 
dream  by  myself.  Wherefore,  methought  I  saw  Chris- 
tiana, and  Mercy,  and  the  boys,  go  all  of 
them  up  to  the  gate :  to  which  when  they 
were  come,  they  betook  themselves  to  a 
short  debate  about  how  they  must  manage  their  calling 
at  the  gate,  and  what  should  be  said  unto  him  that  did 
open  to  them ;  so  it  was  concluded,  since  Christiana 

i  Luke  i.  45. 

*  Some  persons  are  discouraged  by  recollecting  past  sins,  and  imagining 
them  too  heinous  to  be  forgiven;  while  others  disquiet  themselves  by  the 
apprehension,  that  they  have  never  been  truly  humbled  and  converted. 
Indeed  all  the  varieties  in  the  experience  of  those,  who  upon  the  whole  are 
walking  in  the  same  path,  can  never  be  enumerated;  and  some  of  them  are 
not  only  unreasonable,  but  unaccountable,  through  the  weakness  of  the 
human  mind,  the  abiding  effects  of  peculiar  impressions,  the  remains  of 
unbelief,  and  the  artifices  of  Satan. 


PRAYER 

BE   MADE   WITH 

CONSIDERATION 

AND    FEAR,    AS 

WELL     AS     IN 


THE  DOG,  THE 
DEVIL,  AN  ENEMY 
TO  PRAYER. 


THE  PILGRIM'S   PROGRESS.  369 

was  the  eldest,  that  she  should  knock  for  entrance,  and 
that  she  should  speak  to  him,  that  did  open,  for  the  rest. 
So  Christiana  began  to  knock,  and,  as  her  poor  husband 
did,  she  knocked  and  knocked  again.  But,  instead  of 
any  that  answered,  they  all  thought  that 
they  heard  as  if  a  dog  came  barking  upon 
them ;  a  dog,  and  a  great  one  too :  and  this  made  the 
women  and  children  afraid.  Nor  durst  they  for  a  while 
to  knock  any  more,  for  fear  the  mastiff  should  fly  upon 
them.  Now  therefore  they  were  greatly  tumbled  up 
and  down  in  their  minds,  and  knew  not  what  to  do : 
knock  they  durst  not,  for  fear  of  the  dog ;  go  back  they 
durst  not,  for  fear  the  keeper  of  that  gate  CHRISTIANA  AND 

HER       COMPANIONS 

should  espy  them  as  they  so  went,  and  J ;!££?" 
should  be  offended  with  them :  at  last  they  thought  of 
knocking  again,  and  knocked  more  vehemently  than 
they  did  at  first.  Then  said  the  keeper  of  the  gate, 
Who  is  there?  So  the  dog  left  off  to  bark,  and  he 
opened  unto  them.* 

Then  Christiana  made  low  obeisance,  and  said,  Let 
not  our  Lord  be  offended  with  his  handmaidens,  for 
that  we  have  knocked  at  his  princely  gate.  Then  said 
the  keeper,  Whence  come  ye  ?  and  what  is  it  that  you 
would  have  ? 

Christiana  answered,  We  are  come  from  whence 
Christian  did  come,  and  upon  the  same  errand  as  he ; 

*  The  greater  fervency  new  converts  manifest  in  prayer  for  themselves 
and  each  other,  the  more  violent  opposition  will  they  experience  from  the 
powers  of  darkness.  Many  have  felt  such  terrors  whenever  they  attempted 
to  pray,  that  they  have  for  a  time  been  induced  wholly  to  desist :  and  doubt- 
less numbers,  whose  convictions  were  superficial,  have  thus  been  finally 
driven  back  to  their  former  course  of  ungodliness.  But  when  the  fear  of 
God,  and  a  real  belief  of  his  word  possess  the  heart,  such  disturbances  can- 
not long  prevent  earnest  cries  for  mercy ;  nay,  they  will  eventually  render 
them  more  fervent  and  importunate  than  ever. 

2W 


HOW  CHRISTIANA 
IS  ENTERTAINED 
AT  THE  GATE. 


370  THE  PILGRIM'S  PROGRESS. 

to  wit,  to  be,  if  it  shall  please  you,  graciously  admitted, 
by  this  gate,  into  the  way  that  leads  unto  the  Celestial 
City.  And  I  answer,  my  Lord,  in  the  next  place,  that 
I  am  Christiana,  once  the  wife  of  Christian,  that  now 
is  gotten  above. 

With  that  the  keeper  of  the  gate  did  marvel,  saying, 
What,  is  she  now  become  a  pilgrim,  that  but  a  while 
ago  abhorred  that  life  ?  Then  she  bowed  her  head,  and 
said,  Yea ;  and  so  are  these  my  sweet  babes  also. 

Then  he  took  her  by  the  hand,  and  led  her  in,  and 
said  also,  "  Suffer  little  children  to  come 
unto  me ;"  and  with  that  he  shut  up  the 
gate.  This  done,  he  called  to  a  trumpeter  that  was 
above,  over  the  gate,  to  entertain  Christiana  with  shout- 
ing and  sound  of  trumpet,  for  joy.  So  he  obeyed,  and 
sounded,  and  filled  the  air  with  his  melodious  notes. 

Now  all  this  while  poor  Mercy  did  stand  without, 
trembling  and  crying,  for  fear  that  she  was  rejected. 
But  when  Christiana  had  got  admittance  for  herself 
and  her  boys,  then  she  began  to  make  intercession  for 
Mercy. 

And  she  said,  My  Lord,  I  have  a  companion  of  mine 

CHRISTIANA'S     that  stands  yet  without,  that  is  come 

PRAYER  FOR  HER 

FRIEND  MERCY.  hither  upon  the  same  account  as  myself; 
one  that  is  much  dejected  in  her  mind,  for  that  she 
comes,  as  she  thinks,  without  sending  for ;  whereas  I 
was  sent  for  by  my  husband's  King  to  come. 

Now  Mercy  began  to  be  very  impatient,  and  each 
DELAYS  MAKE  THE  minute  was  as  long  to  her  as  an  hour; 

HCNGERING       SOUL 

THE  FERVENTER.  wherefore  she  prevented  Christiana  from 
a  fuller  interceding  for  her,  by  knocking  at  the  gate 
herself.  And  she  knocked  then  so  loud,  that  she  made 
Christiana  to  start.  Then  said  the  keeper  of  the 


THE  PILGRIM'S  PROGRESS. 


371 


gate,  Who  is  there  ?  And  Christiana  said,  It  is  my 
friend. 

So  he  opened  the  gate,  and  looked  out,  but  Mercy 
was  fallen  down  without  in  a  swoon,  for  MERCY  FAINTS. 
she  fainted,  and  was  afraid  that  no  gate  should  be 
opened  to  her. 

Then  he  took  her  by  the  hand,  and  said,  Damsel,  I 
bid  thee  arise. 


O  sir,  said  she,  I  am  faint ;  there  is  scarce  life  left 
in  me.  But  he  answered,  that  one  once  said,  "  When 
my  soul  fainted  within  me,  I  remembered  the  Lord,  and 
my  prayer  came  unto  thee,  into  thy  holy  temple."0 
Fear  not,  but  stand  upon  thy  feet,  and  tell  me  where- 
fore thou  art  come. 


o  Jonah  ii.  7. 


372  THE  PILGRIM'S  PROGRESS. 

MER.  I  am  come  for  that  unto  which  I  was  never 
invited,  as  my  friend  Christiana  was.  Hers  was  from 
the  King,  and  mine  was  but  from  her.  Wherefore  I 
fear  I  presume. 

GOOD.  Did  she  desire  thee  to  come  with  her  to  this 
place? 

MER.  Yes ;  and,  as  my  Lord  sees,  I  am  come :  and 
if  there  is  any  grace  and  forgiveness  of  sins  to  spare, 
I  beseech  that  thy  poor  handmaid  may  be  a  partaker 
thereof. 

Then  he  took  her  again  by  the  hand,  and  led  her 
gently  in,  and  said,  I  pray  for  all  them  that  believe  on 
me,  by  what  means  soever  they  come  unto  me.  Then 
said  he  to  those  that  stood  by,  Fetch  something,  and 
give  it  to  Mercy  to  smell  on,  thereby  to  stay  her  faint- 
ings.  So  they  fetched  her  a  bundle  of  myrrh,p  and  a 
while  after  she  was  revived. 

And  now  were  Christiana  and  her  boys,  and  Mercy, 
received  of  the  Lord  at  the  head  of  the  way,  and  spoke 
kindly  unto  by  him.  Then  said  they  yet  further 
unto  him,  We  are  sorry  for  our  sins,  and  beg  of  our 
Lord  his  pardon,  and  further  information  what  we 
must  do. 

I  grant  pardon,  said  he,  by  word  and  deed :  by  word, 
in  the  promise  of  forgiveness ;  by  deed,  in  the  way  I 
obtained  it.  Take  the  first  from  my  lips  with  a  kiss, 
and  the  other  as  it  shall  be  revealed.q 

Now  I  saw  in  my  dream,  that  he  spake  many  good 
words  unto  them,  whereby  they  were  greatly  gladded. 
He  also  had  them  up  to  the  top  of  the 
gate,  and  showed  them  by  what  deed  they 
were  saved ;  and  told  them  withal,  that  that  sight  they 

p  Song  i.  13.  q  John  xx.  19. 


CHRIST  CUUCIFI  ED 
SEEN  AFAR    OFF. 


TALK     BETWEEN 
THE   CHRISTIANS. 


THE  PILGRIM'S   PROGRESS.  373 

would  have  again  as  they  went  along  in  the  way,  to 
their  comfort.* 

So  he  left  them  a  while  in  a  summer  parlour  below, 
where  they  entered  into  talk  by  them- 
selves;  and  thus   Christiana  began:   O 
how  glad  am  I  that  we  are  got  in  hither ! 

MER.  So  you  well  may :  but  I  of  all  have  cause  to 
leap  for  joy. 

CHR.  I  thought  one  time,  as  I  stood  at  the  gate, 
(because  I  had  knocked,  and  none  did  answer,)  that  all 
our  labour  had  been  lost,  especially  when  that  ugly  cur 
made  such  a  heavy  barking  against  us. 

MER.  But  my  worst  fear  was,  after  I  saw  that  you 
were  taken  into  his  favour,  and  that  I  was  left  behind. 
Now,  thought  I,  it  is  fulfilled  which  is  written,  "  Two 
women  shall  be  grinding  together;  the  one  shall  be 
taken,  and  the  other  left."r  I  had  much  ado  to  for- 
bear crying  out,  Undone !  And  afraid  I  was  to  knock 
any  more :  but,  when  I  looked  up  to  what  was  written 
over  the  gate,  I  took  courage.t  I  also  thought,  that  I 

r  Matt.  xxiv.  41. 

*  Pardon  by  word  seems  to  denote  the  general  discovery  of  free  salvation 
by  Jesus  Christ  to  all  that  believe ;  which,  being  depended  on  by  the  humble 
sinner,  is  sealed  by  transient  comforts  and  lively  affections.  Pardon  by 
deed  may  relate  to  the  manner,  in  which  the  blessing  was  purchased  by  the 
Saviour ;  and  when  this  is  clearly  understood,  the  believer  attains  to  stable 
peace  and  hope.  This  coincides  with  the  explanation  already  given  of  the 
Gate,  the  Cross,  and  the  Sepulchre ;  and  it  will  be  further  confirmed  in  the 
sequel.  The  '  pardon  by  deed'  must  be  waited  for;  yet  the  Pilgrims  obtained 
a  distant  glimpse  of  the  deed  by  which  they  were  saved ;  for  some  general 
apprehensions  of  redemption  by  the  cross  of  Christ  are  commonly  connected 
with  the  believer's  first  comforts,  though  the  nature  and  glory  of  it  be  more 
fully  perceived  as  he  proceeds. 

f  The  express  words  of  scriptural  invitations,  exhortations  and  promises 
prove  more  effectual  to  encourage  those  who  are  ready  to  give  up  their  hopes, 
than  all  the  consolatory  topics  that  can  possibly  be  substituted  in  their  place. 


CHRISTIANA 
THINKS      HER      COM- 
PANION PRAYS  BET- 
TER  THAN   SUE. 


374  THE  PILGRIM'S  PROGRESS. 

must  either  knock  again  or  die :  so  I  knocked,  but  I 
cannot  tell  how ;  for  my  spirit  now  struggled  between 
life  and  death. 

CHR.  Can  you  not  tell  how  you  knocked?  I  am 
sure  your  knocks  were  so  earnest,  that 
the  very  sound  of  them  made  me  start. 
I  thought  I  never  heard  such  knocking  in  all  my  life ; 
I  thought  you  would  have  come  in  by  a  violent  hand, 
or  have  taken  the  kingdom  by  storm.8 

MER.  Alas !  to  be  in  my  case,  who  that  so  was  could 
but  have  done  so  ?  You  saw  that  the  door  was  shut 
upon  me,  and  that  there  was  a  most  cruel  dog  there- 
about. Who,  I  say,  that  was  so  faint-hearted  as  I, 
would  not  have  knocked  with  all  their  might?  But 
pray,  what  said  my  Lord  to  my  rudeness  ?  Was  he 
not  angry  with  me  ? 

CHR.  When  he  heard  your  lumbering  noise,  he  gave 

CHRIST  PLEASED   a  wonderful   innocent  smile:   I  believe 

WITH         LODD         AND 

RESTLESS  PRAYER.  ^gj  yOU  did  pleased  him  well,  for  he 
showed  no  sign  to  the  contrary.*  But  I  marvel  in  my 

s  Matt.  xi.  12. 

It  is,  therefore,  much  to  be  lamented,  that  pious  men,  by  adhering  to  a  sys- 
tematical exactness  of  expression,  should  clog  their  addresses  to  sinners 
with  exceptions  and  limitations,  which  the  Spirit  of  God  did  not  see  good  to 
insert.  They  will  not  say  that  the  omission  was  an  oversight  in  the  inspired 
writers ;  or  admit  the  thought  for  a  moment,  that  they  can  improve  on  their 
plan ;  why  then  cannot  they  be  satisfied  to  *  speak  according  to  the  oracles 
of  God,'  without  affecting  a  more  entire  consistency  ]  Great  mischief  has 
thus  been  done  by  very  different  descriptions  of  men,  who  undesignedly 
concur  in  giving  Satan  an  occasion  of  suggesting  to  the  trembling  inquirer, 
that  perhaps  he  may  persevere  in  asking,  seeking,  and  knocking,  with  the 
greatest  earnestness  and  importunity,  and  yet  finally  be  a  cast-away  ! 

*  When  the  sinner  prays  under  the  urgent  fear  of  perishing,  he  is  excited 
to  peculiar  fervency  of  spirit :  and  the  more  fervent  our  prayers  are,  the 
better  are  they  approved  by  the  Lord,  how  much  soever  men  may  object  to 
the  manner  or  expressions  of  them. 


THE  PILGRIM'S   PROGRESS.  375 


IF  THE  SOUL    AT 
FIRST        DID       KNOW 


URNEY    TO    HEAV- 
IT WOULDHARD- 
LYEVERSETOOT. 


heart  why  he  keeps  such  a  dog :  had  I 

_  -B-I  -i-t  i  1  iXitLss'riinimiuw 

known  that  afore,  1  should  not  nave  had  ALL    IT    SHOULD 

MEET    WITH    IN    IT9 

heart  enough  to  have  ventured  myself  in  i°; 
this  manner.*     But  now  we  are  in,  we 
are   in,  and  I  am  glad  with   all  my  heart. 

MER.  I  will  ask,  if  you  please,  next  time  he  comes 
down,  why  he  keeps  such  a  filthy  cur  in  his  yard: 
I  hope  he  will  not  take  it  amiss. 

Do  so,  said  the  children,  and  persuade  him  to  hang 
him,  for  we  are  afraid  he  will  bite  us  ?™£*lo™l££™ 
when  we  go  hence. 

So  at  last  he  came  down  to  them  again,  and  Mercy 
fell  to  the  ground  on  her  face  before  him,  and  wor- 
shipped, and  said,  "  Let  my  Lord  accept  the  sacrifice 
of  praise  which  I  now  offer  unto  him  with  the  calves 
of  my  lips." 

So  he  said  unto  her,  Peace  be  to  thee ;  stand  up. 
But  she  continued  upon  her  face,  and  said,  "  Righteous 
art  thou,  O  Lord,  when  I  plead  with  thee ;  yet  let  me 
talk  with  thee  of  thy  judgments  :m  wherefore  dost  thou 
keep  so  cruel  a  dog  in  thy  yard,  at  the  MERCY  EXPOSTO- 

LATES    ABOUT   THE 

sight  of  which  such  women  and  children   D0°- 
as  we,  are  ready  to  flee  from  thy  gate  for  fear  ? 

t  Jer.  xii.  1,  2. 

*  Could  soldiers,  when  they  enlist,  foresee  all  the  dangers  and  hardships 
to  be  encountered ;  or  could  mariners,  when  about  to  set  sail,  be  fully  aware 
of  all  the  difficulties  of  the  voyage ;  their  reluctancy  or  discouragement 
would  be  increased  by  the  prospect.  But,  when  they  have  engaged,  they 
find  it  impossible  to  recede ;  and  thus  they  press  forward  through  one  labour 
and  peril  after  another,  till  the  campaign  or  voyage  be  accomplished.  Thus 
it  is  with  the  Christian :  but  they  strive  for  corruptible  things,  which  they 
may  never  live  to  obtain ;  while  he  seeks  for  an  incorruptible  crown  of  glory, 
of  which  no  event  can  deprive  him.  If  he  knew  all  from  the  first,  it  would 
be  his  only  wisdom  to  venture :  whereas  the  case  with  them  is  often  widely 
different. 


376  THE  PILGRIM'S   PROGRESS. 

He  answered  and  said,  That  dog  has  another  owner : 
THE  DEVIL,  he  also  is  kept  close  in  another  man's  ground, 
only  my  pilgrims  hear  his  barking :  he  belongs  to  the 
castle  which  you  see  there  at  a  distance,  but  can  come 
up  to  the  walls  of  this  place.  He  has  frighted  many 
an  honest  pilgrim  from  worse  to  better,  by  the  great 
voice  of  his  roaring.  Indeed,  he  that  owneth  him  doth 
not  keep  him  out  of  any  good-will  to  me  or  mine,  but 
with  intent  to  keep  the  pilgrims  from  coming  to  me, 
and  that  they  may  be  afraid  to  come  and  knock  at  this 
gate  for  entrance.  Sometimes  also  he  has  broken  out, 
and  has  worried  some  that  I  loved ;  but  I  take  all  at 
present  patiently.  I  also  give  my  pilgrims  timely  help, 
so  that  they  are  not  delivered  to  his  power,  to  do 
with  them  what  his  doggish  nature  would  prompt  him 
to.  But  what !  my  purchased  one,  I  trow,  hadst  thou 
known  never  so  much  beforehand,  thou  wouldest  not 
have  been  afraid  of  a  dog.  The  beggars  that  go  from 
A  CHECK  TO  THE  door  to  door,  will,  rather  than  lose  a  sup- 
THE  PILGRIMS.  posed  alms,  run  the  hazard  of  the  bawl- 
ing, barking,  and  biting  too,  of  a  dog ;  and  shall  a  dog, 
a  dog  in  another  man's  yard,  a  dog  whose  barking  I 
turn  to  the  profit  of  pilgrims,  keep  any  from  coming  to 
me  ?  I  deliver  them  from  the  lions,  and  "  my  darling 
from  the  power  of  the  dog."u 

Then  said  Mercy,  I  confesss  my  ignorance :  I  spake 
what  I  understood  not :  I  acknowledge 
that  thou  dost  all  things  well. 
Then  Christiana  began  to  talk  of  their  journey,  and 
to  inquire  after  the  way.     So  he  fed  them,  and  washed 
their  feet,  and  set  them  in  the  way  of  his  steps,  accord- 
ing as  he  had  dealt  with  her  husband  before. 


CHRISTIANS, 
WISE    ENOUGH, 
ESCE    IN    THE    WISDOM 
OF    THEIR    LORD. 


u  Psalm  xxii.  20,  21. 


THE  PILGRIJVFS  PROGRESS.  377 

So  I  saw  in  my  dream,  that  they  walked  on  their 
way ;  and  had  the  weather  very  comfortable  to  them. 
Then  Christiana  began  to  sing,  saying, 

Blest  be  the  day  that  I  began 

A  pilgrim  for  to  be ; 
And  blessed  also  be  that  man 

That  thereto  moved  me. 

'Tis  true,  'twas  long  ere  I  began 

To  seek  to  live  for  ever: 
But  now  I  run  fast  as  I  can ; 

'Tis  better  late  than  never. 

Our  tears  to  joy,  our  fears  to  faith, 

Are  turned,  as  we  see ; 
Thus  our  beginning  (as  one  saith) 

Shows  what  our  end  will  be. 

Now,  there  was  on  the  other  side  of  the  wall,  that 
fenced  in  the  way  up  which  Christiana  and    THE  DEVII/S 

I  .  I  J  GARDEN. 

her  companions  were  to  go,  a  garden,  and 
that  garden  belonged  to  him  whose  was  that  barking 
dog,  of  whom  mention  was  made  before.  And  some 
of  the  fruit-trees  that  grew  in  that  garden  shot  their 
branches  over  the  wall ;  and  being  mellow,  they  that 
found  them  did  gather  them  up,  and  eat  of  them  to 
their  hurt.  So  Christiana's  boys,  (as  boys  are  apt  to 
do,)  being  pleased  with  the  trees,  and  THE  CHILDREN 

*-'       x  EAT     OF    THE     EN  E- 

with  the  fruit  that  did  hang  thereon,  did   M*'s™<"T- 
pluck  them,  and  began  to  eat.     Their  mother  did  also 
chide  them  for  so  doing,  but  still  the  boys  went  on.* 

*  The  terrifying  suggestions  of  Satan  give  believers  much  present  uneasi- 
ness ;  yet  they  often  do  them  great  good,  and  seldom  eventually  hurt  them : 
but  the  allurements  of  those  worldly  objects  which  he  throws  in  their  way, 
are  far  more  dangerous  and  pernicious.  Many  of  these,  for  which  the  aged 
have  no  longer  any  relish,  are  very  attractive  to  young  persons :  but,  all 
those  parents  or  aged  persons,  who  love  the  souls  of  their  children  and  young 
friends,  instead  of  conniving  at  them  in  their  self-indulgence,  from  a  notion, 

2X 


TWO 

ONES 

TIANA    AND    MERCY. 


378  THE  PILGRIM'S  PROGRESS. 

Well,  said  she,  my  sons,  you  transgress,  for  that 
fruit  is  none  of  ours:  but  she  did  not  know  that  it 
belonged  to  the  enemy.  I'll  warrant  you,  if  she  had, 
she  would  have  been  ready  to  die  for  fear.  But  that 
passed,  and  they  went  on  their  way.  Now,  by  that  they 
were  gone  about  two  bow-shots  from  the  place  that  led 
them  into  the  way,  they  spied  two  very  ill-favoured 
ones  coming  down  apace  to  meet  them.  With  that, 
Christiana,  and  Mercy  her  friend,  covered  themselves 
with  their  veils,  and  so  kept  on  their  journey:  the 
children  also  went  on  before ;  so  that  at  last  they  met 
j  ILL-FAVOURED  together.  Then  they  that  came  down 

ASS  A  DLT   CHRIS-  ° 

to  meet  them,  came  just  up  to  the 
women,  as  if  they  would  embrace  them :  but  Christiana 
said,  Stand  back,  or  go  peaceably  as  you  should.  Yet 
these  two,  as  men  that  are  deaf,  regarded  not  Christi- 
ana's words,  but  began  to  lay  hands  upon  them :  at  that 
Christiana  waxing  very  wroth,  spurned  at  them  with 
her  feet.  Mercy  also,  as  well  as  she  could,  did  what 
she  could  to  shift  them.  Christiana  again  said  to 
them,  Stand  back,  and  be  gone,  for  we  have  no  money 
to  lose,  being  pilgrims,  as  you  see,  and  such  too  as  live 
upon  the  charity  of  our  friends. 

Then  said  one  of  the  two  men,  We  make  no  assault 
on  you  for  money,  but  are  come  out  to  tell  you,  that 
if  you  will  but  grant  one  small  request  we  shall  ask, 
we  will  make  women  of  you  for  ever. 

that  allowance  must  be  made  for  youth,  should  employ  all  their  influence 
and  authority  to  restrain  them  from  those  vain  pleasures  which  «  war  against 
the  soul,'  and  are  most  dangerous  when  least  suspected.  This  fruit  may  be 
found  in  the  Pilgrim's  path ;  but  it  grows  in  Beelzebub's  garden,  and  should 
be  shunned  as  poison.  Many  diversions  and  pursuits,  both  in  high  and  low 
life,  are  of  this  nature,  though  often  pleaded  for  as  innocent,  by  some  persons 
who  ought  to  know  better. 


THE  PILGRIM'S   PROGRESS.  379 

Now  Christiana,  imagining  what  they  should  mean, 
made  answer  again,  We  will  neither  hear,  nor  regard, 
nor  yield  to  what  you  shall  ask.  We  are  in  haste,  and 
cannot  stay;  our  business  is  a  business  of  life  and 
death.  So  again  she  and  her  companion  made  a  fresh 
essay  to  go  past  them  :  but  they  letted  them  in  their  way. 

And  they  said,  We  intend  no  hurt  to  your  lives  ;  'tis 
another  thing  we  would  have. 

Ay,  quoth  Christiana,  you  would  have  us  body  and 
soul,  for  I  know  'tis  for  that  you  are  SHE  CRIES  OUT. 
come  ;  but  we  will  die  rather  upon  the  spot,  than  to 
suffer  ourselves  to  be  brought  into  such  snares  as  shall 
hazard  our  well-being  hereafter.  And  with  that  they 
both  shrieked  out,  and  cried,  Murder  !  murder  !  and  so 
put  themselves  under  those  laws  that  are  provided  for 
the  protection  of  women/  But  the  men  still  made 
their  approach  upon  them,  with  design  to  prevail 
against  them.  They  therefore  cried  out  again. 

Now  they  being,  as  I  said,  not  far  from  the  gate  in 
at  which  they  came,  their  voice  was 
heard  from  whence  they  were,  thither: 
wherefore  some  of  the  house  came  out,  and  knowing 
that  it  was  Christiana's  tongue,  they  made 
haste  to  her  relief.  But  by  that  they  were 
got  within  sight  of  them,  the  women  were  in  a  very 
great  scuffle:  the  children  also  stood  crying  by.  Then 
did  he  that  came  in  for  their  relief  call  out  to  the  ruf- 
fians, saying,  What  is  that  thing  you  do  ?  Would  you 
make  my  Lord's  people  to  transgress  ?  He  also 
attempted  to  take  them:  but  they  did 
make  their  escape  over  the  wall  into  the 
garden  of  the  man  to  whom  the  great  dog  belonged  ; 


OUT    WHEN   WE   ARE 


THE   RELIEVER 
COMES. 


THE  ILL  ONES  FLY 
TO  THE  DEVIL  FOR 
RELIEF. 


v  Deut.  xxii.  25—27. 


THE  RELIEVER 
TALKS  TO  THE 
WOMEN. 


380  THE  PILGRIM'S  PROGRESS. 

so  the  dog  became  their  protector.  This  Reliever  then 
came  up  to  the  women,  and  asked  them  how  they  did. 
So  they  answered,  We  thank  thy  Prince,  pretty  well, 
only  we  have  been  somewhat  affrighted ;  we  thank  thee 
also,  that  thou  earnest  in  to  our  help,  otherwise  we  had 
been  overcome. 

So,  after  a  few  more  words,  this  Reliever  said  as 
followeth :  I  marvelled  much,  when  you 
were  entertained  at  the  gate  above, 
being  ye  knew  that  ye  were  but  weak  women,  that 
you  petitioned  not  the  Lord  for  a  conductor;  then 
MARK  THIS!  might  you  have  avoided  these  troubles  and 
dangers ;  for  he  would  have  granted  you  one. 

Alas !  said  Christiana,  we  were  so  taken  with  our 
present  blessing,  that  dangers  to  come  were  forgotten 
by  us :  beside,  who  could  have  thought,  that  so  near 
the  King's  palace  there  could  have  lurked  such  naughty 
ones  ?  Indeed,  it  had  been  well  for  us,  had  we  asked 
our  Lord  for  one ;  but,  since  our  Lord  knew  it  would 
be  for  our  profit,  I  wonder  he  sent  not  one  along  with  us. 

REL.  It  is  not  always  necessary  to  grant  things  not 
WE  LOSE  FOR  NOT  asked  for,  lest  by  so  doing  they  become 

ASKING  FOR.  (,    -..      .-.  ,  ,  .  n 

or  little  esteem ;  but  when  the  want  of  a 
thing  is  felt,  it  then  comes  under,  in  the  eyes  of  him 
that  feels  it,  that  estimate  that  properly  is  its  due,  and 
so  consequently  will  be  thereafter  used.  Had  my  Lord 
granted  you  a  conductor,  you  would  not  either  so  have 
bewailed  that  oversight  of  yours  in  not  asking  for  one, 
as  now  you  have  occasion  to  do.  So  all  things  work 
for  good,  and  tend  to  make  you  more  wary.* 


*  Satan  designs,  by  every  means,  to  take  off  awakened  sinners  from  the 
great  concern  of  eternal  salvation ;  and  he  makes  use  of  ungodly  men  for 


that  purpose,  among  his  manifold  devices  against  the  female  sex.     These 


THE  PILGRIM'S  PROGRESS.  381 

CHR.  Shall  we  go  back  again  to  my  Lord,  and  con- 
fess our  folly,  and  ask  one  ? 

REL.  Your  confession  of  your  folly  I  will  present 
him  with :  to  go  back  again,  you  need  not,  for  in  all 
places  where  you  shall  come,  you  shall  find  no  want  at 
all ;  for  in  every  one  of  my  Lord's  lodgings,  which  he 
has  prepared  for  the  reception  of  his  pilgrims,  there  is 
sufficient  to  furnish  them  against  all  attempts  whatso- 
ever. But,  as  I  said,  "  he  will  be  inquired  of  by  them, 
to  do  it  for  them."w  And  'tis  a  poor  thing  that  is  not 
worth  asking  for. 

When  he  had  thus  said,  he  went  back  to  his  place, 
and  the  pilgrims  went  on  their  way. 

Then  said  Mercy,  What  a  sudden  blank  is  here  ?  I 
made  account  that  we  had  been  past  OFTMHEERCMY.STAKB 
all  danger,  and  that  we  should  never  see  sorrow  more. 

Thy  innocency,  my  sister,  said  Christiana  to  Mercy, 
may  excuse  thee  much ;  but  as  for  me,  my  ODIL?RISTIANA  s 
fault  is  so  much  the  greater,  for  that  I  saw  this  danger 
before  I  came  out  of  the  doors,  and  yet  did  not  provide 
for  it  when  provision  might  have  been  had.  I  am 
much  to  be  blamed. 

w  Ezek.  xxxvi.  37. 

are  very  ill-favoured  to  the  gracious  mind ;  however  alluring-  their  persons, 
circumstances,  or  proposals  may  be  to  the  carnal  eye.  As  such  vile  seducers 
are  too  often  successful,  they  are  emboldened  to  attempt  even  those  who 
profess  to  be  religious :  nor  are  they  always  repulsed  by  them ;  for  many, 
of  whom  favourable  hopes  were  once  entertained,  have  thus  awfully  *  been 
again  entangled  and  overcome,  so  that  their  last  state  has  been  worse  than 
the  first.'  But  when  such  proposals  are  repulsed  with  decided  abhorrence, 
and  earnest  prayers,  the  Lord  will  give  deliverance  and  victory.  The 
faithful  admonitions  and  warnings  of  a  stated  pastor  are  especially  intended 
by  the  Conductor.  The  Reliever  seems  to  represent  the  occasional  direc- 
tion and  good  counsel  of  some  able  minister ;  for  he  speaks  of  Christ,  as 
his  Lord,  and  must  therefore  be  considered  as  one  of  the  servants  by  whom 
help  is  sent  to  the  distressed. 


CHRISTIANA'S 
DREAM    REPEATED. 


382  THE  PILGRIM'S  PROGRESS. 

Then  said  Mercy,  How  knew  you  this  before  you 
came  from  home  ?  Pray  open  to  me  this  riddle. 

CHR.  Why,  I  will  tell  you.  —  Before  I  set  foot  out 
of  doors,  one  night,  as  I  lay  in  my  bed, 
I  had  a  dream  about  this :  for  methought 
I  saw  two  men,  as  like  these  as  ever  any  in  the  world 
could  look,  stand  at  my  bed's  feet,  plotting  how  they 
might  prevent  my  salvation.  I  will  tell  you  their  very 
words :  they  said,  ('twas  when  I  was  in  my  troubles,) 
What  shall  we  do  with  this  woman  ?  for  she  cries  out, 
waking  and  sleeping,  for  forgiveness.  If  she  be  suf- 
fered to  go  on  as  she  begins,  we  shall  lose  her  as  we 
have  lost  her  husband.  This,  you  know,  might  have 
made  me  take  heed,  and  have  provided  when  provision 
might  have  been  had. 

Well,  said  Mercy,  as  by  this  neglect  we  have  an 
MERCY  MAKES  GOOD  occasion  ministered  unto  us  to  behold 

USE        OF       THEIR        NE- 

our  own  imperfections,  so  our  Lord 
has  taken  occasion  thereby  to  make  manifest  the 
riches  of  his  grace ;  for  he,  as  we  see,  has  followed  us 
with  unasked  kindness,  and  has  delivered  us  from  their 
hands  that  were  stronger  than  we,  of  his  mere  good 
pleasure. 

Thus  now,  when  they  had  talked  away  a  little  more 
time,  they  drew  near  to  a  house  that  stood  in  the  way, 
which  house  was  built  for  the  relief  of  pilgrims,  as  you 
will  find  more  fully  related  in  the  First  Part  of  these 
records  of  the  Pilgrim's  Progress.  So  they  drew  on 
towards  the  house,  (the  house  of  the  Interpreter ;)  and 
when  they  came  to  the  door,  they  heard  a  great  talk  in 

TALK  IN  THE  IN-    the  house.     Then  they  gave  ear,  and 

TERPRETER'S   HOUSE       .  ,  -  j1  ^i     .    .. 

A  BOOT  CHRISTIANA'S    heard,    as    they    thought,  Christiana 

/;  n  i  K  n       nitf       HIT./-IPTM-.  *^ 

mentioned  by  name ;  for  you  must  know 


GOINa     ON     PILGRIM 
AGE. 


THE  DOOR  IS  OPE  N- 
ED  TO  THEM  BY 
INNOCENT. 


THE  PILGRIM'S  PROGRESS.  383 

that  there  went  along,  even  before  her,  a  talk  of  her 
and  her  children's  going  on  pilgrimage.  And  this  was 
the  most  pleasing  to  them,  because  they  had  heard  that 
she  was  Christian's  wife,  that  woman  who  was,  some 
time  ago,  so  unwilling  to  hear  of  going  on  pilgrimage. 
Thus,  therefore,  they  stood  still,  and  heard  the  good 
people  within  commending  her,  who  they  little  thought 
stood  at  the  door.  At  last  Christiana  SHE  KNOcK8  AT 
knocked,  as  she  had  done  at  the  gate 
before.  Now,  when  she  had  knocked,  there  came  to 
the  door  a  young  damsel,  and  opened  the 
door,  and  looked,  and  behold,  two  women 
were  there. 

Then  said  the  damsel  to  them,  With  whom  would 
you  speak  in  this  place  ? 

Christiana  answered,  We  understand  that  this  is  a 
privileged  place  for  those  that  are  become  pilgrims,  and 
we  now  at  this  door  are  such ;  wherefore  we  pray  that 
we  may  be  partakers  of  that  for  which  we  at  this  time 
are  come ;  for  the  day,  as  thou  seest,  is  very  far  spent, 
and  we  are  loath  to-night  to  go  any  further. 

DAM.  Pray,  what  may  I  call  your  name,  that  I  may 
tell  it  to  my  Lord  within  ? 

CHR.  My  name  is  Christiana ;  I  was  the  wife  of  that 
pilgrim  that  some  years  ago  did  travel  this  way ;  and 
these  be  his  four  children.  This  maiden  also  is  my 
companion,  and  is  going  on  pilgrimage  too. 

Then  Innocent  ran  in,  (for  that  was  her  name,)  and 
said  to  those  within,  Can  you  think  who  is  at  the  door  ? 
There  is  Christiana,  and  her  children,  and  her  com- 
panion, all  waiting  for  entertainment  here ! 
Then  they  leaped  for  joy,  and  went  and 
told  their  Master.  So  he  came  to  the 


JOY  IN  THE  HODSK 
OFTHE  INTERPRE- 
TER THAT  CHRIS- 
TIANA IS  TURNED 


384  THE  PILGRIM'S  PROGRESS. 

door,  and,  looking  upon  her,  he  said,  Art  thou  that 
Christiana  whom  Christian  the  good  man  left  behind 
him,  when  he  betook  himself  to  a  pilgrim's  life  ? 

CHR.  I  am  that  woman,  that  was  so  hard-hearted  as 
to  slight  my  husband's  troubles,  and  that  left  him  to  go 
on  his  journey  alone ;  and  these  are  his  four  children : 
but  now  I  also  am  come,  for  I  am  convinced  that  no 
way  is  right  but  this. 

INTER.  Then  is  fulfilled  that  which  is  written  of  the 
man  that  said  to  his  son,  "  Go,  work  to-day  in  my 
vineyard :  and  he  said  to  his  father,  I  will  not ;  but 
afterwards  repented,  and  went."* 

Then  said  Christiana,  So  be  it :  Amen.  God  make 
it  a  true  saying  upon  me,  and  grant  that  I  may  be 
found  at  the  last  of  him  in  peace,  without  spot,  and 
blameless ! 

INTER.  But  why  standest  thou  thus  at  the  door? 
Come  in,  thou  daughter  of  Abraham :  we  were  talking 
of  thee  but  now,  for  tidings  have  come  to  us  before, 
how  thou  art  become  a  pilgrim.  Come,  children,  come 
in ;  come,  maiden,  come  in !  So  he  had  them  all  into 
the  house. 

So,  when  they  were  within,  they  were  bidden  to  sit 

down  and  rest  them ;  the  which  when  they  had  done, 

those  that  attended  upon  the  pilgrims  in  the  house  came 

into  the  room  to  see  them.    And  one  smiled,  and  an- 

OLD  SAINTS  GLAD   other  smiled,  and  they  all  smiled,  for  joy 

TO    SEE    THE    YOUNG  J      J 

wNAssWA  '  that  Christiana  was  become  a  pilgrim. 

They  also  looked  upon  the  boys ;  they  stroked  them  over 
their  faces  with  the  hand,  in  token  of  their  kind  recep- 
tion of  them :  they  also  carried  it  lovingly  to  Mercy, 
and  bid  them  all  welcome  into  their  Master's  house. 


x  Matt.  xxi.  28,  29. 


THE     SIGNIFICANT 
ROOM  8. 


THE  PILGRIM'S   PROGRESS.  385 

After  a  while,  because  supper  was  not  ready,  the 
Interpreter  took  them  into  his  Significant 
Rooms,  and  showed  them  what  Christian, 
Christiana's  husband,  had  seen  some  time  before.  Here, 
therefore,  they  saw  the  man  in  the  cage,  the  man  and 
his  dream,  the  man  that  cut  his  way  through  his  ene- 
mies, and  the  picture  of  the  biggest  of  them  all ; 
together  with  the  rest  of  those  things  that  were  then  so 
profitable  to  Christian. 

This  done,  and  after  those  things  had  been  somewhat 
digested  by  Christiana  and  her  company,  the  Interpreter 
takes  them  apart  again,  and  has  them  first  into  a  room 
where  was  a  man  that  could  look  no  way  T«E  MAN  WITH 

THE        MUCK-RAKE 

but  downwards,  with  a  muck-rake  in  his  EXPOUNDEB« 
hand.  There  stood  also  one  over  his  head  with  a 
celestial  crown  in  his  hand,  and  proffered  him  that 
crown  for  his  muck-rake ;  but  the  man  did  neither  look 
up  nor  regard,  but  raked  to  himself  the  straws,  the 
small  sticks,  and  dust  of  the  floor. 

Then  said  Christiana,  I  persuade  myself,  that  I  know 
somewhat  the  meaning  of  this ;  for  this  is  a  figure  of  a 
man  of  this  world:  is  it  not,  good  sir? 

Thou  hast  said  right,  said  he,  and  his  muck-rake 
doth  show  his  carnal  mind.  Arid,  whereas  thou  seest 
him  rather  give  heed  to  rake  up  straws  and  sticks,  and 
the  dust  of  the  floor,  than  to  do  what  He  says  that 
calls  to  him  from  above,  with  the  celestial  crown  in  his 
hand ;  it  is  to  show,  that  heaven  is  but  as  a  fable  to 
some,  and  that  things  here  are  counted  the  only  things 
substantial.  Now,  whereas  it  was  also  showed  thee, 
that  the  man  could  look  no  way  but  downwards,  it  is  to 
let  thee  know,  that  earthly  things,  when  they  are  with 
power  upon  men's  minds,  quite  carry  their  hearts  away 
from  God.  2Y 


386  THE  PILGRIM'S  PROGRESS. 


Then  said  Christiana,  O  deliver  me 
from  this  muck-rake  ! 

That  prayer,  said  the  Interpreter,  has  lain  by  till  it 
is  almost  rusty  :  "  Give  me  not  riches,"  is  scarce  the 
prayer  of  one  in  ten  thousand/  Straws,  and  sticks,  and 
dust,  with  most,  are  the  great  things  now  looked  after.* 

With  that  Christiana  and  Mercy  wept,  and  said,  It 
is,  alas  !  too  true. 

When  the  Interpreter  had  showed  them  this,  he  had 
them  into  the  very  best  room  in  the  house,  (a  very 
brave  room  it  was  :)  so  he  bid  them  look  round  about 
and  see  if  they  could  find  any  thing  profitable  there. 
Then  they  looked  round  and  round,  for  there  was  no- 
OF  THE  SPIDER,  thing  to  be  seen  but  a  very  great  spider 
on  the  wall  ;  and  that  they  overlooked. 

Then  said  Mercy,  Sir,  I  see  nothing  ;  but  Christiana 
held  her  peace. 

But,  said  the  Interpreter,  look  again  :  she  therefore 
TTHAELSKPADER*  looked  again,  and  said,  Here  is  not  any  thing 
but  an  ugly  spider,  who  hangs  by  her  hands  upon  the 
wall.  Then,  said  he,  Is  there  but  one  spider  in  all  this 
spacious  room  ?  Then  the  water  stood  in  Christiana's 
eyes,  for  she  was  a  woman  quick  of  apprehension  :  and 
she  said,  Yea,  Lord,  there  is  more  here  than  one  ;  yea, 
and  spiders  whose  venom  is  far  more  destructive  than 
that  which  is  in  her.  The  Interpreter  then  looked 

y  Prov.  xxx.  8. 

*  The  emblematical  instruction  at  the  Interpreter's  house,  in  the  former 
part,  was  so  important  and  comprehensive,  that  no  other  selection  equally 
interesting  could  be  expected  :  some  valuable  hints,  however,  are  here  ad- 
duced. The  first  emblem  is  very  plain  ;  and  so  apposite,  that  it  is  wonderful 
any  person  should  read  it  without  lifting  up  a  prayer  to  the  Lord,  and 
saying,  4  O  !  deliver  me  from  this  muck-rake.'  Yet,  alas,  it  is  to  be  feared, 
such  prayers  are  still  little  used  even  by  professors  of  the  gospel  ;  at  least 
they  are  contradicted  by  the  habitual  conduct  of  numbers  among  them  ;  and 
this  may  properly  lead  us  to  weep  over  others,  and  tremble  for  ourselves. 


THE  PILGRIM'S   PROGRESS.  387 

pleasantly  on  her,  and  said,  Thou  hast  said  the  truth. 
This  made  Mercy  to  blush,  and  the  boys  to  cover  their 
faces ;  for  they  all  began  now  to  understand  the  riddle. 

Then  said  the  Interpreter  again,  "  The  spider  taketh 
hold  with  her  hands,  (as  you  see,)  and  is  in  kings' 
palaces."  And  wherefore  is  this  recorded,  but  to  show 
you,  that,  how  full  of  the  venom  of  sin  soever  you  be, 
yet  you  may,  by  the  hand  of  faith,  lay  hold  of,  and 
dwell  in,  the  best  room  that  belongs  to  the  King's 
house  above  ? 

I  thought,  said  Christiana,  of  something  of  this ;  but 
I  could  not  imagine  it  at  all.  I  thought  that  we  were 
like  spiders,  and  that  we  looked  like  ugly  creatures,  in 
what  fine  rooms  soever  we  were;  but  that  by  this 
spider,  that  venomous  and  ill-favoured  creature,  we 
were  to  learn  how  to  act  faith,  that  came  not  into  my 
thoughts ;  and  yet  she  had  taken  hold  with  her  hands, 
and,  as  I  see,  dwelleth  in  the  best  room  in  the  house. — 
God  has  made  nothing  in  vain.* 

Then  they  seemed  all  to  be  glad;  but  the  water 


*  The  instruction  grounded  on  accommodation  of  Scripture,  though  solid 
and  important,  is  not  so  convincing  to  the  understanding,  as  that  which 
results  from  the  obvious  meaning  of  the  words ;  though  many  persons  are 
for  the  time  more  excited  to  attention,  by  a  lively  exercise  of  the  imagina- 
tion, and  the  surprise  of  unexpected  inferences.  This  method,  however, 
should  be  used  with  great  caution  by  the  friends  of  truth ;  for  it  is  a  most 
formidable  engine  in  the  hands  of  those,  who  endeavour  to  pervert  or  oppose 
it.  The  author  did  not,  however,  mean  by  the  emblem  of  the  spider,  that 
the  sinner  might  confidently  assure  himself  of  salvation,  by  the  blood  of 
Christ,  while  he  continued  full  of  the  poison  of  sin,  without  experiencing 
or  evidencing  any  change ;  but  only,  that  no  consciousness  of  inward  pollu- 
tion, or  actual  guilt,  should  discourage  any  one  from  applying  to  Christ, 
and  'fleeing  for  refuge  to  lay  hold  on  the  hope  set  before  him,'  that  thus  he 
may  be  delivered  from  condemnation,  and  cleansed  from  pollution,  and  so 
made  meet  for  those  blessed  mansions,  into  which  no  unclean  thing  can 
find  admission. 


388  THE  PILGRIM'S  PROGRESS. 

stood  in  their  eyes ;  yet  they  looked  one  upon  another, 
and  also  bowed  before  the  Interpreter. 

He  had  them  then  into  another  room,  where  was  a  hen 
OF  THE  HEN  AND  and  chickens,  and  bid  them  observe  a 
while.  So  one  of  the  chickens  went  to 
the  trough  to  drink,  and  every  time  she  drank  she  lifted 
up  her  head  and  her  eyes  towards  heaven.  See,  said 
he,  what  this  little  chick  doth,  and  learn  of  her  to 
acknowledge  whence  your  mercies  come,  by  receiving 
them  with  looking  up.  Yet  again,  said  he,  observe  and 
look ;  so  they  gave  heed,  and  perceived  that  the  hen 
did  walk  in  a  fourfold  method  towards  her  chickens. 
1.  She  had  a  common  call,  and  that  she  hath  all  the 
day  long.  2.  She  had  a  special  call,  and  that  she  had 
but  sometimes.  3.  She  had  a  brooding  note.  And, 
4.  she  had  an  outcry.2 

Now,  said  he,  compare  this  hen  to  your  King,  and 
these  chickens  to  his  obedient  ones.  For,  answerable 
to  her,  himself  has  his  methods,  which  he  walketh  in 
towards  his  people.  By  his  common  call  he  gives 
nothing;  by  his  special  call  he  always  has  something 
to  give ;  he  has  also  a  brooding  voice  for  them  that  are 
under  his  wing ;  and  he  has  an  outcry,  to  give  the  alarm 
when  he  seeth  the  enemy  come.  I  choose,  my  darlings, 
to  lead  you  into  the  room  where  such  things  are, 
because  you  are  women,  and  they  are  easy  for  you.* 

z  Matt,  xxiii.  37. 

*  Our  Lord  hath,  in  immense  condescension,  employed  this  emblem,  to 
represent  his  tender  love  to  his  people,  for  whom  he  bare  the  storm  of  wrath 
himself,  that  they  might  be  safe  and  happy  under  '  the  shadow  of  his  wings.' 
(Matt,  xxiii.  37.)  The  common  call  signifies  the  general  invitations  of  the 
gospel,  which  should  be  addressed  without  restriction,  to  all  men  that  come 
under  the  sound  of  it ;  '  as  many  as  ye  find,  bid  to  the  marriage.'  The 
special  call  denotes  those  influences  of  the  Spirit,  by  which  the  heart  is 


OF  THE  BUTCHER 
AND  THE  SHEEP, 


THE  PILGRIM'S   PROGRESS.  389 

And,  sir,  said  Christiana,  pray  let  us  see  some  more. 
So  he  had  them  into  the  slaughter-house,  where  was  a 
butcher  killing  a  sheep  :  and,  behold,  the 
sheep  was  quiet,  and  took  her  death 
patiently.  Then  said  the  Interpreter,  You  must  learn 
of  this  sheep  to  suffer,  and  to  put  up  with  wrongs  with- 
out murmurings  and  complaints.  Behold  how  quietly 
she  takes  her  death,  and,  without  objecting,  she  suf- 
fereth  her  skin  to  be  pulled  over  her  ears.  Your  King 
doth  call  you  his  sheep. 

After  this,  he  led  them  into  his  garden,  where  was 
great  variety  of  flowers ;  and  he  said,  Do  OF  THE  GARDEN. 
you  see  all  these?  So  Christiana  said,  Yes.  Then 
said  he  again,  Behold,  the  flowers  are  diverse  in 
stature,  in  quality,  and  colour,  and  smell,  and  virtue : 
and  some  are  better  than  others ;  also,  where  the  gar- 
dener hath  set  them,  there  they  stand,  and  quarrel  not 
one  with  another.1* 

Again,  he  had  them  into  his  field,  which  he  had  sown 

sweetly  made  willing  to  embrace  the  invitation,  and  apply  for  the  blessing, 
in  the  use  of  the  appointed  means,  by  which  sinners  actually  experience 
the  accomplishment  of  the  promises,  as  their  circumstances  require.  The 
brooding  note  was  intended  to  represent  that  communion  with  God,  and 
those  consolations  of  the  Holy  Spirit,  which  the  Scriptures  encourage  us  to 
expect,  and  by  which  the  believer  is  trained  up  for  eternal  felicity :  whilst 
the  out-cry  refers  to  the  warnings  and  cautions,  by  which  believers  are 
excited  to  vigilance,  circumspection,  and  self-examination,  and  to  beware 
of  all  deceivers  and  delusions. 

*  We  ought  not  to  be  contented,  (so  to  speak,)  with  a  situation  among  the 
useless  and  noxious  weeds  of  the  desert :  but  if  we  be  planted  among  the 
ornamental  and  fragrant  flowers  of  the  Lord's  garden,  we  may  deem  our- 
selves sufficiently  distinguished  and  honoured.  We  should,  therefore,  watch 
against  envy  and  ambition,  contempt  of  our  brethren,  and  contention.  We 
ought  to  be  satisfied  in  our  place,  doing  *  nothing  through  strife  or  vain- 
glory,' or  'with  murmurings  and  disputings:'  but  endeavouring,  in  the 
meekness  of  wisdom,  to  diffuse  a  heavenly  fragrance  around  us,  and  'to 
adorn  the  doctrine  of  God  our  Saviour  in  all  things.5 


390  THE  PILGRIM'S  PROGRESS. 


OF    THE    FIELD. 


OF    THE    ROBIN    AND 
THE    SPIDER. 


with  wheat  and  corn :  but  when  they  beheld, 
the  tops  of  all  were  cut  off,  only  the  straw  remained. 
He  said  again,  This  ground  was  dunged,  and  ploughed, 
and  sowed ;  but  what  shall  we  do  with  the  crop  ?  Then 
said  Christiana,  Burn  some,  and  make  muck  of  the  rest. 
Then  said  the  Interpreter  again,  Fruit,  you  see,  is  that 
thing  you  look  for,  and  for  want  of  that  you  condemn 
it  to  the  fire,  and  to  be  trodden  under  foot  of  men : 
beware  that  in  this  you  condemn  not  yourselves.* 

Then,  as  they  were  coming  in  from  abroad,  they 
spied  a  little  robin  with  a  great  spider  in 
his  mouth :  so  the  Interpreter  said,  Look 
here.  So  they  looked,  and  Mercy  wondered ;  but 
Christiana  said,  What  a  disparagement  is  it  to  such  a 
pretty  little  bird  as  the  robin-redbreast ;  he  being  also 
a  bird,  above  many,  that  loveth  to  maintain  a  kind  of 
sociableness  with  men !  I  had  thought  they  had  lived 
upon  crumbs  of  bread,  or  upon  such  other  harmless 
matter :  I  like  him  worse  than  I  did. 

The  Interpreter  then  replied,  This  robin  is  an  em- 
blem, very  apt  to  set  forth  some  professors  by ;  for  to 
sight  they  are,  as  this  robin,  pretty  of  note,  colour,  and 
carriage ;  they  seem  also  to  have  a  very  great  love  for 
professors  that  are  sincere ;  and,  above  all  others,  to 

*  The  labour  and  expense  of  the  husbandman  are  not  repaid  by  the  straw 
or  the  chaff,  but  by  the  corn.  The  humiliation  and  sufferings  of  Christ,  the 
publication  of  the  gospel,  the  promises  and  instituted  ordinances,  and  the 
labour  of  ministers,  were  not  intended  merely  to  bring  men  to  profess  cer- 
tain doctrines,  and  observe  certain  forms ;  or  even  to  produce  convictions, 
affections,  or  comforts,  in  any  order  or  degree  whatsoever ;  but  to  render 
men  fruitful  in  good  works,  by  the  influences  of  the  Spirit  of  Christ,  and 
through  his  sanctifying  truth:  and  all  profession  will  terminate  in  ever- 
lasting contempt  and  misery,  which  is  not  productive  of  this  good  fruit, 
whatever  men  may  pretend,  or  however  they  may  deceive  themselves  and 
one  another. 


PRAT,  AND  YOD 
WILL  GET  AT  THAT 
WHICH  YET  LIES 
UNtt  KVEALEt). 


THE  PILGRIM'S  PROGRESS.  391 

desire  to  associate  with  them,  and  to  be  in  their  com- 
pany, as  if  they  could  live  upon  the  good  man's  crumbs. 
They  pretend  also,  that  therefore  it  is  that  they  fre- 
quent the  house  of  the  godly,  and  the  appointments  of 
the  Lord:  but  when  they  are  by  themselves,  as  the 
robin,  they  can  catch  and  gobble  up  spiders,  they  can 
change  their  diet,  drink  iniquity,  and  swallow  down  sin 
like  water. 

So  when  they  were   come   again   into   the  house, 
because  supper  as  yet  was  not  ready, 
Christiana  again  desired  that  the  Inter- 
preter would  either  show  or  tell  some 
other  things  that  are  profitable. 

Then  the  Interpreter  began,  and  said:  The  fatter 
the  sow  is,  the  more  she  desires  the  mire ;  the  fatter 
the  ox  is,  the  more  gamesomely  he  goes  to  the 
slaughter;  and  the  more  healthy  the  lustful  man  is, 
the  more  prone  is  he  unto  evil. 

There  is  a  desire  in  women  to  go  neat  and  fine :  and 
it  is  a  comely  thing  to  be  adorned  with  that  which  in 
God's  sight  is  of  great  price. 

'Tis  easier  watching  a  night  or  two,  than  to  sit  up  a 
whole  year  together :  so  'tis  easier  for  one  to  begin  to 
profess  well,  than  to  hold  out  as  he  should  to  the  end. 

Every  shipmaster,  when  in  a  storm,  will  willingly 
cast  that  overboard  that  is  of  the  smallest  value  in  the 
vessel :  but  who  will  throw  the  best  out  first  ?  None 
but  he  that  feareth  not  God. 

One  leak  will  sink  a  ship :  and  one  sin  will  destroy 
a  sinner.* 

*  By  repentance  and  faith  in  Christ,  the  leaks  that  sin  hath  made,  are,  as 
it  were,  stopped ;  but  one  sin,  habitually  committed  with  allowance,  proves 
a  man's  profession  hypocritical,  however  plausible  it  may  be  in  all  other 
respects ;  as  one  leak  unstopped  will  assuredly  at  length  sink  the  ship. 


392  THE  PILGRIM'S  PROGRESS. 

He  that  forgets  his  friend,  is  ungrateful  unto  him ; 
but  he  that  forgets  his  Saviour  is  unmerciful  to  himself. 

He  that  lives  in  sin,  and  looks  for  happiness  here- 
after, is  like  him  that  soweth  cockle,  and  thinks  to  fill 
his  barn  with  wheat  or  barley. 

If  a  man  would  live  well,  let  him  fetch  his  last  day 
to  him,  and  make  it  always  his  company-keeper. 

Whispering  and  change  of  thoughts  prove  that  sin 
is  in  the  world. 

If  the  world,  which  God  sets  light  by,  is  counted  a 
thing  of  that  worth  with  men;  what  is  heaven,  that 
God  commendeth? 

If  the  life  that  is  attended  with  so  many  troubles,  is 
so  loath  to  be  let  go  by  us,  what  is  the  life  above  ? 

Every  body  will  cry  up  the  goodness  of  men ;  but 
who  is  there,  that  is,  as  he  should  be,  affected  with  the 
goodness  of  God  ? 

We  seldom  sit  down  to  meat,  but  we  eat  and  leave : 
so  there  is  in  Jesus  Christ  more  merit  and  righteous- 
ness than  the  whole  world  has  need  of.* 

When  the  Interpreter  had  done,  he  takes  them  out 
into  his  garden  again,  and  had  them  to 
a  tree,  whose  inside  was  all  rotten  and 
gone,  and  yet  it  grew  and  had  leaves.  Then  said 
Mercy,  What  means  this  ?  This  tree,  (said  he,)  whose 

*  This  observation  is  grounded  on  the  good  old  distinction,  that  the  merit 
of  Christ's  obedience  unto  death  is  sufficient  for  all,  though  only  effectual 
to  some ;  namely,  in  one  view  of  the  subject,  to  the  elect :  in  another,  to  all 
who  by  faith  apply  for  an  interest  in  it.  This  makes  way  for  general 
invitations,  and  shows  it  to  be  every  one's  duty  to  repent  and  believe  the 
gospel ;  as  nothing  but  pride,  the  carnal  mind,  and  enmity  to  God  and  reli- 
gion, influence  men  to  neglect  so  great  salvation ;  and,  when  the  regene- 
rating power  of  the  Holy  Spirit  accompanies  the  word,  sinners  are  made 
willing  to  accept  the  proffered  mercy,  and  encouraged  by  the  general 
invitations,  which  before  they  sinfully  slighted. 


THE  TREE  THAT  IS 
ROTTEN  AT  HEART. 


THE  PILGRIM'S  PROGRESS.  393 

outside  is  fair,  and  whose  inside  is  rotten,  is  it,  to  which 
many  may  be  compared  that  are  in  the  garden  of  God ; 
who  with  their  mouths  speak  high  in  behalf  of  God, 
but  in  deed  will  do  nothing  for  him ;  whose  leaves  are 
fair,  but  their  heart  good  for  nothing,  but  to  be  tinder 
for  the  devil's  tinder-box. 

Now  supper  was  ready,  the  table  spread,  and  all 
things  set  on  the  board;  so  they  sat  down  and  AJHsEuppAERRE 
did  eat,  when  one  had  given  thanks.  And  the  Inter- 
preter did  usually  entertain  those  that  lodged  with  him, 
with  music  at  meals ;  so  the  minstrels  played.  There 
was  also  one  that  did  sing,  and  a  very  fine  voice  he 
had.  His  song  was  this — 

The  Lord  is  only  my  support, 

And  he  that  doth  me  feed ; 
How  can  I  then  want  any  thing 

Whereof  I  stand  in  need  ? 

When  the  song  and  music  was  ended,  the  Interpre- 
ter asked  Christiana,  what  it  was  that  at  first  S^JEUAT 
did  move  her  thus  to  betake  herself  to  a  pilgrim's  life. 
Christiana  answered,  First,  the  loss  of  my  husband 
came  into  my  mind,  at  which  I  was  A  REPETITION  OF 

T  CHRISTIANA'S      EXPE- 

heartily  grieved:  but  all  that  was  but  RIENCE- 
natural  affection.  Then,  after  that,  came  the  troubles 
and  pilgrimage  of  my  husband  into  my  mind,  and  also 
how  like  a  churl  I  had  carried  it  to  him  as  to  that.  So 
guilt  took  hold  of  my  mind,  and  would  have  drawn  me 
into  the  pond ;  but  that  opportunely  I  had  a  dream  of 
the  well-being  of  my  husband,  and  a  letter  sent  me  by 
the  King  of  that  country  where  my  husband  dwells, 
to  come  to  him.  The  dream  and  the  letter  together  so 
wrought  upon  my  mind,  that  they  forced  me  to  this  way. 
INTER.  But  met  you  with  no  opposition  before  you 
set  out  of  doors  ? 


394  THE  PILGRIM'S   PROGRESS. 

CHR.  Yes,  a  neighbour  of  mine,  one  Mrs.  Timorous, 
(she  was  akin  to  him  that  would  have  persuaded  my 
husband  to  go  back,  for  fear  of  the  lions,)  she  also  so 
befooled  me,  for,  as  she  called  it,  my  intended  desperate 
adventure ;  she  also  urged  what  she  could  to  dishearten 
me  from  it ;  the  hardships  and  troubles  that  my  husband 
met  with  in  the  way :  but  all  this  I  got  over  pretty  well. 
But  a  dream  that  I  had  of  two  ill-looking  ones,  that  I 
thought  did  plot  how  to  make  me  miscarry  in  my  jour- 
ney, that  hath  troubled  me  much :  yea,  it  still  runs  in 
my  mind,  and  makes  me  afraid  of  every  one  that  I 
meet,  lest  they  should  meet  me  to  do  me  a  mischief,  and 
to  turn  me  out  of  my  way.  Yea,  I  may  tell  my  Lord, 
though  I  would  not  every  body  know  it,  that  between 
this  and  the  gate  by  which  we  got  into  the  way,  we 
were  both  so  sorely  assaulted,  that  we  were  made  to  cry 
out  Murder !  and  the  two,  that  made  this  assault  upon 
us,  were  like  the  two  that  I  saw  in  my  dream. 

Then  said  the  Interpreter,  Thy  beginning  is  good, 
thy  latter  end  shall  greatly  increase.  So  he  addressed 
TO  SHIc"011  PDT  himself  to  Mercy,  and  said  unto  her,  And 
what  moved  thee  to  come  hither,  sweet  heart  ? 

Then  Mercy  blushed'  and  trembled,  and  for  a  while 
continued  silent. 

Then  said  he,  Be  not  afraid,  only  believe,  and  speak 
thy  mind. 

So  she  began,  and  said,  Truly,  sir,  my  want  of 
A"SWRECR!S  experience  is  that  which  makes  me  covet  to 
be  in  silence,  and  that  also  that  fills  me  with  fears  of 
coming  short  at  last.  I  cannot  tell  of  visions  and 
dreams,  as  my  friend  Christiana  can :  nor  know  I  what 
it  is  to  mourn  for  my  refusing  of  the  counsel  of  those 
that  were  good  relations. 


THE  PILGRIM'S  PROGRESS.  395 

INTER.  What  was  it  then,  dear  heart,  that  hath  pre- 
vailed with  thee  to  do  as  thou  hast  done  ? 

MER.  Why,  when  our  friend  here  was  packing  up  to 
be  gone  from  our  town,  I  and  another  went  accidentally 
to  see  her.  So  we  knocked  at  the  door,  and  went  in. 
When  we  were  within,  and  seeing  what  she  was  doing, 
we  asked  her  what  was  her  meaning  ?  She  said,  she 
was  sent  for,  to  go  to  her  husband ;  and  then  she  up 
and  told  us  how  she  had  seen  him  in  a  dream,  dwelling 
in  a  curious  place  among  immortals,  wearing  a  crown, 
playing  upon  a  harp,  eating  and  drinking  at  his  Prince's 
table,  and  singing  praises  to  him  for  bringing  him 
thither,  &e,  Now  methought,  while  she  was  telling 
these  things  unto  us,  my  heart  burned  within  me.  And 
I  said  in  my  heart,  If  this  be  true,  I  will  leave  my  father 
and  my  mother,  and  the  land  of  my  nativity,  and  will, 
if  I  may,  go  along  with  Christiana. 

So  I  asked  her  further  of  the  truth  of  these  things, 
and  if  she  would  let  me  go  with  her :  for  I  saw  now, 
that  there  was  no  dwelling,  but  with  the  danger  of  ruin, 
any  longer  in  our  town.  But  yet  I  came  away  with  a 
heavy  heart;  not  for  that  I  was  unwilling  to  come 
away,  but  for  that  so  many  of  my  relations  were  left 
behind.  And  I  am  come  with  all  the  desire  of  my 
heart,  and  will  go,  if  I  may,  with  Christiana,  unto  her 
husband,  and  his  King. 

INTER.  Thy  setting  out  is  good,  for  thou  hast  given 
credit  to  the  truth  ;*  thou  art  a  Ruth,  who  did,  for  the 

*  This  is  a  most  simple  definition  of  faith  :  it  is  '  the  belief  of  the  truth,' 
as  the  sure  testimony  of  God,  relative  to  our  most  important  concerns.  When 
we  thus  credit  those  truths  that  teach  us  the  peril  of  our  situation  as  justly 
condemned  sinners,  we  are  moved  with  fear,  and  humbled  in  repentance ; 
and  when  we  thus  believe  the  report  of  a  refuge  provided  for  us,  our  hopes 
are  excited.  Those  truths  that  relate  to  inestimable  blessings  attainable  by 


396  THE  PILGRIM'S  PROGRESS. 

love  she  bare  to  Naomi,  and  to  the  Lord  her  God, 
leave  father  and  mother,  and  the  land  of  her  nativity, 
to  come  out  and  go  with  a  people  that  she  knew  not 
heretofore.  "  The  Lord  recompense  thy  work,  and  a 
full  reward  be  given  thee  of  the  Lord  God  of  Israel, 
under  whose  wings  thou  art  come  to  trust." a 

^^IHlRI  &  ' 

a  Ruth  ii.  11,  12. 

.. 
us,  when  really  credited,  kindle  our  fervent  desires ;  while  such  as  show  us 

the  glory,  excellency  and  mercy  of  God  our  Saviour,  and  our  obligations  to 
his  redeeming  grace,  work  by  love,  gratitude,  and  every  fervent  affection. 
This  living  faith  influences  a  man's  judgment,  choice,  and  conduct;  and 
especially  induces  him  to  receive  Jesus  Christ  for  all  the  purposes  of  salva- 
tion, and  to  yield  himself  to  his  service,  as  constrained  by  love  of  him  and 
zeal  for  his  glory.  We  need  no  other  ground  for  this  faith,  than  the 
authenticated  word  of  God.  This  may  be  brought  to  our  recollection  by 
means  of  distress  or  danger,  or  even  in  a  dream,  or  with  some  very  strong 
impression  on  the  mind:  yet  true  faith  rests  only  on  the  word  of  God, 
according  to  its  meaning  as  it  stands  in  the  Bible ;  and  not  in  the  manner 
in  which  it  occurs  to  the  thoughts,  or  according  to  any  new  sense  put  upon 
it  in  a  dream,  or  by  an  impression ;  as  this  would  be  a  new  revelation. 
For  if  the  words,  *  Thy  sins  are  forgiven  thee,'  should  be  impressed  on  my 
mind,  they  would  contain  a  declaration  nowhere  made  in  Scripture  con- 
cerning me ;  consequently  the  belief  of  them  on  this  ground  would  be  a 
faith  not  warranted  by  the  word  of  God.  Now  as  we  have  no  reason  to 
expect  such  new  revelations,  and  as  Satan  can  counterfeit  any  of  these  im- 
pressions, we  must  consider  every  thing  of  this  kind  as  opening  a  door  to 
enthusiasm,  and  the  most  dangerous  delusions;  though  many,  who  rest  their 
confidence  on  them,  have  also  scriptural  evidence  of  their  acceptance, 
which  they  overlook.  On  the  other  hand,  should  the  following  words  be 
powerfully  impressed  on  my  mind,  *  Him  that  cometh  to  me  I  will  in  no 
wise  cast  out,'  or,  '  He  that  confesseth  and  forsaketh  his  sin  shall  find 
mercy ;'  I  may  deduce  encouragement  from  the  words,  according  to  the 
genuine  meaning  of  them  as  they  stand  in  Scripture,  without  any  dread  of 
delusion,  or  any  pretence  to  new  revelations ;  provided  I  be  conscious,  that 
I  do  come  to  Christ,  and  confess  my  sins  with  the  sincere  purpose  of  for- 
saking them.  But  there  are  so  many  dangers  in  this  matter,  that  the  more 
evidently  our  faith  and  hope  are  grounded  wholly  on  the  plain  testimony  of 
God,  and  confirmed  by  our  subsequent  experience  and  conduct ;  the  safer 
will  our  course  be,  and  the  less  occasion  will  be  given  to  the  objections  of 
our  despisers. 


THEY  UNDRESS 
THEMSELVES  FOR 
BED. 


THE  PILGRIM'S   PROGRESS.  397 

Now  supper  was  ended,  and  preparation  was  made 
for  bed :  the  women  were  laid  singly  alone 
and  the  boys  by  themselves.  Now  when 
Mercy  was  in  bed,  she  could  not  sleep  for  joy,  for  that 
now  her  doubts  of  missing  at  last  were  re-  NI*^S¥R%GS°TOD 
moved  further  from  her  than  ever  they  were  before. 
So  she  lay  blessing  and  praising  God,  who  had  such 
favour  for  her. 

In  the  morning  they  arose  with  the  sun,  and  prepared 
themselves  for  their  departure;  but  the  Interpreter 
would  have  them  tarry  awhile ;  For,  said  he,  you  must 
orderly  go  from  hence.  Then  said  he  to  the  damsel 
that  first  opened  unto  them,  Take  them  and  have  them 
into  the  garden  to  the  bath,  and  there  wash  u™T*lf?c™lo°a. 
them  and  make  them  clean  from  the  soil  which  they 
have  gathered  by  travelling.  Then  Innocent  the  dam- 
sel took  them,  and  led  them  into  the  garden,  and 
brought  them  to  the  bath ;  so  she  told  them,  that  there 
they  must  wash  and  be  clean,  for  so  her  Master  would 
have  the  women  to  do,  that  called  at  his  house  as  they 
were  going  on  pilgrimage.  Then  they  went  INT!HTKY  WASH 
in  and  washed,  yea,  they  and  the  boys  and  all ;  and 
they  came  out  of  that  bath  not  only  sweet  and  clean, 
but  also  much  enlivened  and  strengthened  in  their  joints. 
So  when  they  came  in,  they  looked  fairer  a  deal  than 
when  they  went  out  to  the  washing. 

When  they  were  returned  out  of  the  garden  from  the 
bath,  the  Interpreter  took  them,  and  looked  upon  them, 
and  said  unto  them,  "  Fair  as  the  moon."  Then  he 
called  for  the  seal,  wherewith  they  used  to  be  sealed 
that  were  washed  in  his  bath.  So  the  seal  was  s™ J^RE 
brought,  and  he  set  his  mark  upon  them,  that  they 
might  be  known  in  the  places  whither  they  were  yet  to 


398  THE  PILGRIM'S  PROGRESS. 

go.  Now  the  seal  was  the  contents  and  sum  of  the 
passover  which  the  children  of  Israel  did  eat  when  they 
came  out  of  the  land  of  Egypt ; b  and  the  mark  was  set 
between  their  eyes.  This  seal  greatly  added  to  their 
beauty,  for  it  was  an  ornament  to  their  faces.  It  also 
added  to  their  gravity,  and  made  their  countenances 
more  like  those  of  angels.* 

Then  said  the  Interpreter  again  to  the  damsel  that 
waited  upon  these  women,  Go  into  the  vestry,  and  fetch 
out  garments  for  these  people.  So  she  went  and 
fetched  out  white  raiment,  and  laid  it  down  before  him ; 
CLOTH JDARE  s°  he  commanded  them  to  put  it  on :  it  was 
"  fine  linen,  white  and  clean."  When  the  women  were 
thus  adorned,  they  seemed  to  be  a  terror  one  to  the 
other;  for  that  they  could  not  see  that  glory  each  one 
had  in  herself,  which  they  could  see  in  each  other. 
HOMILRTDYE  Now,  therefore,  they  began  to  esteem  each 
other  better  than  themselves.  For,  You  are  fairer  than 
I  am,  said  one ;  and,  You  are  more  comely  than  I  am, 

b  Exod.  xiii.  8—10. 

*  The  author  calls  this  'The  Bath  of  sanctifi cation,'  in  a  marginal  note: 
whence  we  may  infer,  that  he  especially  meant  to  intimate,  that  believers 
should  constantly  seek  fresh  supplies  of  grace  from  the  Holy  Spirit,  to  purify 
their  hearts  from  the  renewed  defilement  of  sin,  which  their  intercourse 
with  the  world  will  continually  occasion  ,  and  to  revive  and  invigorate  those 
holy  affections,  which  in  the  same  manner  are  apt  to  grow  languid.  Yet  he 
did  not  intend  to  exclude  their  habitual  reliance  on  the  blood  of  Christ  for 
pardon  and  acceptance ;  for  in  both  respects  we  need  daily  washing.  The 
sanctification  of  the  Spirit  unto  obedience  warrants  the  true  Christian's 
4  peace  and  joy  in  believing ;'  it  gives  him  beauty  in  the  sight  of  his  brethren ; 
it  strengthens  him  for  every  conflict,  and  service ;  and  the  image  of  Christ, 
discernible  in  the  spirit  and  conduct,  seals  him  as  a  child  of  God  and  an  heir 
of  glory  :  while  the  inward  consciousness  of  living  by  faith  in  the  Son  of 
God  for  all  the  blessings  of  salvation,  and  experiencing  all  filial  affections 
towards  God  as  his  reconciled  Father,  inspires  him  with  humble  joy  and 
confidence. 


THE  PILGRIM'S  PROGRESS.  399 

said  another.  The  children  also  stood  amazed,  to  see 
into  what  fashion  they  were  brought.* 

The  Interpreter  then  called  for  a  man-servant  of  his, 
one  Great-heart,  and  bid  him  take  a  sword,  and  helmet, 
and  shield;  And  take  these  my  daughters,  said  he; 
conduct  them  to  the  house  called  Beautiful,  at  which 
place  they  will  rest  next.t  So  he  took  his  weapons,  and 
went  before  them ;  and  the  Interpreter  said,  God  speed. 

Those  also  that  belonged  to  the  family  sent  them 
away  with  many  a  good  wish.  So  they  went  on  their 
way,  and  sang — 

This  place  hath  been  our  second  stage : 

Here  we  have  heard  and  seen 
Those  good  things,  that  from  age  to  age 

To  others  hid  have  been. 

The  dunghill-raker,  spider,  hen, 

The  chicken,  too,  to  me 
Have  taught  a  lesson :  let  me  then 

Conformed  to  it  be. 


*  The  Pilgrims  are  supposed  to  have  been  justified  on  their  admission  at 
the  Gate ;  the  Interpreter  is  the  emblem  of  the  Holy  Spirit ;  and  the  raiment 
here  mentioned  rendered  those  who  were  adorned  with  it  comely  in  the  eyes 
of  their  companions.  We  cannot,  therefore,  with  propriety  explain  it  to 
signify  the  righteousness  of  Christ  imputed  to  the  believer,  but  the  renewal 
of  the  soul  to  holiness ;  for  this  alone  in  its  effects  is  visible  to  the  eyes  of 
men.  They,  who  have  put  on  this  raiment,  are  also  '  clothed  with  humility :' 
so  that  they  readily  perceive  the  excellencies  of  other  believers,  but  cannot 
discern  their  own,  except  when  they  look  in  the  glass  of  God's  word.  At 
the  same  time  they  become  very  observant  of  their  own  defects,  and  severe 
in  animadverting  on  them,  but  proportionably  candid  to  their  brethren :  and 
thus  they  learn  the  hard  lesson  of «  esteeming  others  better  than  themselves.' 

f  The  stated  pastoral  care  of  a  vigilant  minister,  who  is  strong  in  faith, 
and  courageous  in  the  cause  of  God,  is  represented  by  the  conductor  of  the 
Pilgrims.  We  shall  have  repeated  opportunities  of  showing,  how  desirous 
the  author  was  to  recommend  this  advantage  to  his  readers,  to  excite  them 
to  be  thankful  for  it,  and  to  avail  themselves  of  it  when  graciously  afforded 
them. 


400  THE  PILGRIM'S  PROGRESS. 

The  butcher,  garden,  and  the  field, 

The  robin  and  his  bait, 
Also  the  rotten  tree,  doth  yield 

Me  argument  of  weight ; 

To  move  me  for  to  watch  and  pray, 

To  strive  to  be  sincere : 
To  take  my  cross  up  day  by  day, 

And  serve  the  Lord  with  fear. 

Now  I  saw  in  my  dream,  that  these  went  on,  and 
Great-heart  before  them ;  so  they  went,  and  came  to 
the  place  where  Christian's  burden  fell  off  his  back, 
and  tumbled  into  a  sepulchre.  Here  then  they  made 
a  pause ;  here  also  they  blessed  God.  Now,  said  Chris- 
tiana, it  comes  to  my  mind  what  was  said  to  us  at  the 
gate,  to  wit,  that  we  should  have  pardon  by  word  and 
deed ;  by  word,  that  is,  by  the  promise ;  by  deed,  to  wit, 
in  the  way  it  was  obtained.  What  the  promise  is,  of 
that  I  know  something :  but  what  it  is  to  have  pardon 
by  deed,  or  in  the  way  that  it  was  obtained,  Mr.  Great- 
heart,  I  suppose  you  know ;  wherefore,  if  you  please, 
let  us  hear  your  discourse  thereof. 

GREAT.  Pardon  by  the  deed  done,  is  pardon  obtained 
A  COMMENT  UPON  by  some  one  for  another  that  hath  need 

WHAT    WAS   SAID    AT  * 

™COURSTEE> O?ROUR  thereof:  not  by  the  person  pardoned,  but 

BEING  JUSTIFIED  BV      •  -i  •     t  .1  •  i     •      i  -r 

CHRIST.  m  the  way,  saith   another,  in  which  1 

have  obtained  it.  So  then,  to  speak  to  the  question 
more  at  large,  the  pardon  that  you,  and  Mercy,  and 
these  boys  have  attained,  was  obtained  by  another ;  to 
wit,  by  him  that  let  you  in  at  the  gate :  and  he  hath 
obtained  it  in  this  double  way:  he  hath  performed 
righteousness  to  cover  you,  and  spilt  his  blood  to  wash 
you  in. 

CHR.  But  if  he  parts  with  his  righteousness  to  us, 
what  will  he  have  for  himself? 


THE  PILGRIM'S  PROGRESS.  401 

GREAT.  He  has  more  righteousness  than  you  have 
need  of,  or  than  he  needeth  himself. 
CHR.  Pray  make  that  appear. 

GREAT.  With  all  my  heart :  but  first  I  must  premise, 
that  He,  of  whom  we  are  now  about  to  speak,  is  one 
that  has  not  his  fellow.     He  has  two  natures  in  one 
person,   plain   to   be  distinguished,   impossible   to   be 
divided.     Unto  each  of  these  natures  a  righteousness 
belongeth,  and  each  righteousness  is  essential  to  that 
nature.     So  that  one  may  as  easily  cause  the  natures 
to  be  extinct,  as  to  separate  its  justice  or  righteousness 
from  it.  Of  these  righteousnesses,  therefore,  we  are  not 
made  partakers,  so  as  that  they,  or  any  of  them,  should 
be  put  upon  us,  that  we  might  be  made  just,  and  live 
thereby.    Besides  these,  there  is  a  righteousness  which 
this  person  has,  as  these  two  natures  are  joined  in  one. 
And  this  is  not  the  righteousness  of  the  Godhead,  as 
distinguished  from  the  manhood ;  nor  the  righteousness 
of  the  manhood,  as  distinguished  from  the  Godhead; 
but  a  righteousness  which  standeth  in  the  union  of  both 
natures,  and  may  properly  be  called  the  righteousness 
that  is  essential  to  his  being  prepared  of  God  to  the 
capacity  of  the  mediatory  office,  which  he  was  entrusted 
with.     If  he  parts  with  his  first  righteousness,  he  parts 
with  his  Godhead :  if  he  parts  with  his  second  right- 
eousness, he  parts  with  the  purity  of  his  manhood :  if 
he  parts  with  his  third,  he  parts  with  that  perfection 
which  capacitates  him  for  the  office  of  mediation. 

He  has  therefore  another  righteousness,  which  stand- 
eth in  performance,  or  obedience  to  a  revealed  will: 
and  that  is  what  he  puts  upon  sinners,  and  that  by 
which  their  sins  are  covered.  Wherefore  he  saith, 
kt  As  by  one  man's  disobedience  many  were  made  sin- 

3A 


402  THE  PILGRIM'S  PROGRESS. 

ners ;  so  by  the  obedience  of  one  shall  many  be  made 
righteous."0 

CHR.  But  are  the  other  righteousnesses  of  no  use 
to  us? 

GREAT.  Yes;  for  though  they  are  essential  to  his 
natures  and  offices,  and  cannot  be  communicated  unto 
another,  yet  it  is  by  virtue  of  them  that  the  righteous- 
ness that  justifies  is  for  that  purpose  efficacious.  The 
righteousness  of  his  Godhead  gives  virtue  to  his  obe- 
dience ;  the  righteousness  of  his  manhood  giveth  capa- 
bility to  his  obedience  to  justify ;  and  the  righteousness 
that  standeth  in  the  union  of  these  two  natures  to  his 
office,  giveth  authority  to  that  righteousness  to  do  the 
work  for  which  it  was  ordained. 

So  then  here  is  a  righteousness  that  Christ,  as  God, 
has  no  need  of;  for  he  is  God  without  it.  Here  is  a 
righteousness  that  Christ,  as  man,  has  no  need  of  to 
make  him  so,  for  he  is  perfect  man  without  it.  Again, 
here  is  a  righteousness  that  Christ,  as  God-man,  has  no 
need  of,  for  he  is  perfectly  so  without  it.  Here  then  is 
a  righteousness  that  Christ,  as  God,  and  as  God-man, 
has  no  need  of,  with  reference  to  himself,  and  therefore 
he  can  spare  it;  a  justifying  righteousness,  that  he 
for  himself  wanteth  not,  and  therefore  giveth  it  away. 
Hence  it  is  called  "  the  gift  of  righteousness."  This 
righteousness,  since  Christ  Jesus  the  Lord  has  made 
himself  under  the  law,  must  be  given  away ;  for  the  law 
doth  not  only  bind  him  that  is  under  it,  to  do  justly, 
but  to  use  charity.  Wherefore  he  must,  or  ought  by 
the  law,  if  he  hath  two  coats,  to  give  one  to  him  that 
has  none.  Now,  our  Lord  indeed  hath  two  coats,  one 
for  himself,  and  one  to  spare:  wherefore  he  freely 


c  Rom.  v.  19. 


THE  PILGRIM'S   PROGRESS.  403 

bestows  one  upon  those  that  have  none.  And  thus, 
Christiana  and  Mercy,  and  the  rest  of  you  that  are 
here,  doth  your  pardon  come  by  deed,  or  by  the  work 
of  another  man.  Your  Lord  Christ  is  he  that  worked, 
and  hath  given  away  what  he  wrought  for,  to  the  next 
poor  beggar  he  meets. 

But  again,  in  order  to  pardon  by  deed,  there  must 
something  be  paid  to  God  as  a  price,  as  well  as  some- 
thing prepared  to  cover  us  withal.  Sin  has  delivered 
us  up  to  the  just  curse  of  a  righteous  law :  now  from 
this  curse  we  must  be  justified  by  way  of  redemption, 
a  price  being  paid  for  the  harms  we  have  done ;  and 
this  is  by  the  blood  of  your  Lord,  who  came  and  stood 
in  your  place  and  stead,  and  died  your  death  for  your 
transgressions.  Thus  has  he  ransomed  you  from  your 
transgressions  by  blood,  and  covered  your  polluted  and 
deformed  souls  with  righteousness  ;d  for  the  sake  of 
which,  God  passeth  by  you,  and  will  not  hurt  you  when 
he  comes  to  judge  the  world.* 

d  Rom.  viii.  34.    Gal.  iii.  13. 

*  This  discourse,  on  «  Pardon  by  the  deed  done,'  confirms  the  interpretation 
that  hath  been  given  of  the  Cross,  and  of  Christian's  deliverance  from  his 
burden.  The  doctrine  is,  however,  here  stated  in  a  manner  to  which  some 
may  object,  and  indeed  it  is  needlessly  systematical  and  rather  obscure.  By 
*  the  righteousness  of  Christ,  as  God,'  his  essential  divine  attributes  of  justice 
and  holiness  must  be  intended.  *  His  righteousness,  as  Man,'  denotes  his 
human  nature  as  free  from  all  the  defilements  of  sin.  « The  righteousness 
of  his  person,  as  he  hath  the  two  natures  joined  in  one,'  can  only  mean  the 
perfection  of  his  mysterious  person  in  all  respects :  and  his  capacity  of  acting 
as  our  Surety,  by  doing  and  suffering  in  our  nature  all  that  was  requisite, 
while  his  divine  nature  stamped  an  infinite  value  on  his  obedience  unto 
death.  The  eternal  Word,  the  only  begotten  Son  of  God  was  under  no 
obligation  to  assume  our  nature ;  and  when  he  had  seen  good  to  assume  it, 
he  was  not  bound  to  live  a  number  of  years  here  on  earth,  obedient  to  the 
law,  both  in  its  ceremonial  and  moral  requirements,  amidst  hardships, 
sufferings,  and  temptations  of  every  kind ;  except,  as  he  had  undertaken  to 


CHRISTIANA  AF- 
FECTED WITH  THIS 
WAV  OF  REDEMP- 
TION. 


HOW  THE  STRINGS 
THAT  BOUND  CHRIS- 
TIAN'S BURDEN  TO 
HIM  WERE  COT. 


404  THE  PILGRIM'S   PROGRESS. 

CHR.  This  is  brave :  now  I  see  that  there  was  some- 
thing to  be  learned  by  our  being  pardoned 
by  word  and  deed.  Good  Mercy,  let  us 
labour  to  keep  this  in  mind ;  and,  my  children,  do  you 
remember  it  also.  But,  sir,  was  not  this  it  that  made 
my  good  Christian's  burden  fall  from  off  his  shoulders, 
and  that  made  him  give  three  leaps  for  joy  ? 
GREAT.  Yes,  it  was  the  belief  of  this  that  cut  those 
strings,  that  could  not  be  cut  by  other 
means ;  and  it  was  to  give  him  a  proof 
of  the  virtue  of  this,  that  he  was  suffered  to  carry  his 
burden  to  the  cross. 

CHR.  I  thought  so ;  for  though  my  heart  was  light- 
some and  joyous  before,  yet  it  is  ten  times  more  light- 
some and  joyous  now.  And  I  am  persuaded  by  what 
I  have  felt,  (though  I  have  felt  but  little  as  yet,)  that 
if  the  most  burdened  man  in  the  world  was  here,  and 
did  see  and  believe  as  I  now  do,  it  would  make  his 
heart  the  more  merry  and  blithe. 

be  our  Surety.  In  this  sense  he  himself  had  no  need  of  that  righteousness 
which  he  finished  for  our  justification.  And  assuredly  he  was  under  no  obliga- 
tion, as  a  perfectly  holy  man,  to  suffer  any  thing,  much  less  to  submit  to  the 
violent,  torturing,  and  ignominious  death  upon  the  cross.  That  part  of  his  obe- 
dience, which  consisted  in  enduring  agony,  and  pain  in  body  and  soul,  was  only 
needful,  as  he  bare  our  sins,  and  gave  himself  a  sacrifice  to  God  for  us.  In- 
deed, his  righteousness  is  not  the  less  his  own,  by  being  imputed  to  us :  for 
believers  are  considered  as  one  with  him,  and  thus  '  made  the  righteousness 
of  God  in  him,'  and  we  are  justified  in  virtue  of  this  union.  He  was  able 
by  his  temporal  sufferings  and  death  to  pay  our  debts,  and  ransom  our  inher- 
itance; thus  delivering  us  from  eternal  misery  which  else  had  been  inevit- 
able, and  bringing  us  to  eternal  life  which  had  otherwise  been  unattainable ; 
and  the  law  of  love,  to  which  as  a  man  he  became  subject,  required  him  to 
do  this ;  for  if  we  '  loved  our  neighbour  as  ourselves,'  we  should  bs  willing 
to  submit  to  any  inferior  loss,  hardship,  or  suffering,  to  rescue  an  enemy  or 
stranger  from  a  greater  and  more  durable  misery,  which  he  has  no  other 
way  of  escaping ;  or  to  secure  to  him  a  more  valuable  and  permanent  ad 
vantage  which  can  no  otherwise  be  obtained. 


AFFECTION  TO 
CHRIST  IS  BEGOT  IN 
THE  SOUL. 


THE  PILGRIM'S   PROGRESS.  405 

GREAT.  There  is  not  only  comfort,  and  the  ease  of 
a  burden  brought  to  us,  by  the  sight  and  HOW 
consideration  of  these,  but  an  endeared 
affection  begot  in  us  by  it ;  for  who  can  (if  he  doth  but 
once  think  that  pardon  comes  not  only  by  promise,  but 
thus,)  but  be  affected  with  the  way  and  means  of  his 
redemption,  and  so  with  the  man  that  hath  wrought  it 
for  him  ? 

CHR.  True :  methinks  it  makes  my  heart  bleed  to 
think  that  he  should  bleed  for  me.  Oh,  thou  loving 
One !  Oh,  thou  blessed  One !  Thou  deservest  to  have 
me ;  thou  hast  bought  me ;  thou  deservest  R^l OF  ADMI 
to  have  me  all ;  thou  hast  paid  for  me  ten  thousand 
times  more  than  I  am  worth!  No  marvel  that  this 
made  the  tears  stand  in  rny  husband's  eyes,  and  that  it 
made  him  trudge  so  nimbly  on:  I  am  persuaded  he 
wished  me  with  him ;  but,  vile  wretch  that  I  was,  I  let 
him  come  all  alone.  O  Mercy,  that  thy  father  and 
mother  were  here ;  yea,  and  Mrs.  Timorous  also  :  nay, 
I  wish  now  with  all  my  heart  that  here  was  Madam 
Wanton  too.  Surely,  surely  their  hearts  would  be 
affected ;  nor  could  the  fear  of  the  one,  nor  the  pow- 
erful lusts  of  the  other,  prevail  with  them  to  go  home 
again,  and  refuse  to  become  good  pilgrims.* 

*  When  believers,  « in  the  warmth  of  their  affections,'  feel  the  humbling, 
melting,  endearing,  and  sanctifying  effects  of  contemplating  the  glory  of  the 
Cross,  and  the  love  of  Christ  in  dying  for  sinners ;  and  consider  themselves 
as  the  special  objects  of  that  inexpressible  compassion  and  kindness :  they 
are  apt  to  conclude  that  the  belief  of  the  propositions,  that  Christ  loves  them 
and  died  for  them,  and  that  God  is  reconciled  to  them,  produces  the  change 
by  its  own  influence :  and  would  affect  the  most  carnal  hearts  in  the  same 
manner,  could  men  be  persuaded  to  believe  it.  For  they  vainly  imagine 
that  apprehensions  of  the  severity  of  divine  justice,  and  the  dread  of  ven- 
geance, are  the  sources  of  the  enmity  which  sinners  manifest  against  God. 
Hence  very  lively  and  affectionate  Christians  have  frequently  been  prone  to 


406  THE  PILGRIM'S  PROGRESS. 

GREAT.  You  speak  now  in  the  warmth  of  your  affec- 
tions: will  it,  think  you,  be  always  thus  with  you? 
Besides,  this  is  not  communicated  to  every  one,  nor  to 
every  one  that  did  see  your  Jesus  bleed.  There  were 
that  stood  by,  and  that  saw  the  blood  run  from  his  heart 

sanction  the  tmscriptural  tenet,  that  the  justifying  act  of  faith  consists  in 
assuredly  believing  that  Christ  died  for  me  in  particular,  and  that  God 
loves  me ;  and  to  consider  this  appropriation  as  preceding  repentance,  and 
every  other  gracious  disposition ;  and  as  in  some  sense  the  cause  of  regen- 
eration, winning  the  heart  to  love  God,  and  to  rejoice  in  him,  and  in  obeying 
his  commandments.  From  this  doctrine  others  have  inferred,  that  if  all 
men,  and  even  devils  too,  believed  the  love  of  God  to  them,  and  his  purpose 
at  length  to  make  them  happy,  they  would  be  won  over  from  rebellion 
against  him,  which  they  persist  in  from  a  mistaken  idea  that  he  is  their  im- 
placable enemy:  and  they  make  this  one  main  argument,  in  support  of  the 
salutary  tendency  of  the  final  restitution  scheme.  But  all  these  opinions 
arise  from  a  false  and  flattering  estimate  of  human  nature ;  for  the  carnal 
mind  hates  the  scriptural  character  of  God  and  the  glory  displayed  in  the 
cross,  even  more  than  that  which  shines  forth  in  the  fiery  law.  Indeed  if 
we  take  away  the  offensive  part  of  the  gospel,  the  honour  it  puts  upon  the 
law  and  its  awful  sanctions,  and  the  exhibition  it  makes  of  the  divine  justice 
and  holiness,  it  will  give  the  proud  carnal  heart  but  little  umbrage :  if  we 
admit  that  men's  aversion  to  God  and  religion  arises  from  misapprehension, 
and  not  from  desperate  wickedness,  many  will  endure  the  doctrine.  A  re- 
conciliation, in  which  God  assures  the  sinner  that  he  has  forgiven  him,  even 
before  he  has  repented  of  his  sins,  will  suit  man's  pride;  and  if  he  has  been 
previously  frighted,  a  great  flow  of  affections  may  follow :  but  the  event  will 
prove,  that  they  differ  essentially  from  spiritual  love  of  God,  gratitude,  holy 
joy,  and  genuine  humiliation,  which  arise  from  a  true  perception  of  the 
glorious  perfections  of  God,  the  righteousness  of  his  law  and  government, 
the  real  nature  of  redemption,  and  the  odiousness  and  desert  of  sin.  In 
short,  all  such  schemes  render  regeneration  needless,  or  substitute  some- 
thing else  in  its  stead,  which  is  effected  by  a  natural  process,  and  not  by  the 
new-creating  power  of  the  Holy  Spirit.  But,  when  this  divine  agent  has 
communicated  life  to  the  soul,  and  a  capacity  is  produced  of  perceiving  and 
relishing  spiritual  excellency,  the  enmity  against  God  receives  a  mortal 
wound :  from  that  season,  the  more  his  real  character  and  glory  are  known, 
the  greater  spiritual  affection  will  be  excited,  and  a  proportionable  transfor- 
mation into  the  same  holy  image  effected.  Then  the  view  of  the  cross,  as 
the  grand  display  of  all  the  harmonious  perfections  of  the  Godhead,  softens, 
humbles,  and  meliorates  the  heart :  while  the  persuasion  of  an  interest  in 


THE  PILGRIM'S  PROGRESS.  407 

to  the  ground,  and  yet  were  so  far  off  this,  that,  instead 
of  lamenting,  they  laughed  at  him  ;  and,  instead  of 
becoming  his  disciples,  did  harden  their  hearts  against 
him.  So  that  all  that  you  have,  my  T0  BE  AFFECTED 

,.  WITH  CHRIST,  AND 

daughters,    you    have   by   peculiar   mi-   WITH  WHAT  HE 

*  *         1  HAS       DONE,       IS      A 

pression    made    by    a    divine    contem-   THING  SPECIAL- 
plating  upon  what  I  have  spoken  to  you.     Remember, 
that  'twas  told  you,  that  the  hen,  by  her  common  call, 
gives  no  meat  to  her  chickens.     This  you  have  there- 
fore by  a  special  grace. 

Now  I  saw  in  my  dream,  that  they  went  on  until 
they  were  come  to  the  place  that  Simple,  and  Sloth, 
and  Presumption,  lay  and  slept  in,  when  Christian  went 
by  on  pilgrimage  :  and,  behold,  they  were  hanged  up 
in  irons  a  little  way  off  on  the  other  side. 

Then  said  Mercy  to  him  that  was  their  guide  and 
conductor,  What  are  these  three  men  ? 
and  for  what  are  they  hanged  there  ? 

GREAT.  These  three  men  were  men  of  bad  qualities  ; 
they  had  no  mind  to  be  pilgrims  themselves,  and  whom- 
soever they  could  they  hindered  :  they  were  sloth  and 
folly  themselves,  and  whomsoever  they  could  persuade 

these  blessings,  and  an  admiring  sense  of  having  received  such  inconceiv- 
able favours  from  this  glorious  and  holy  Lord  God,  will  still  further  elevate 
the  soul  above  all  low  pursuits,  and  constrain  it  to  the  most  unreserved  and 
self-denying  obedience.  But,  while  the  heart  remains  unregenerate,  the 
glory  of  God  and  the  gospel  will  either  be  misunderstood,  or  hated  in  pro- 
portion as  it  is  discovered.  Such  views  and  affections  therefore  as  have  been 
described,  spring  from  special  grace  ;  and  are  not  produced  by  the  natural 
efficacy  of  any  sentiments,  but  by  the  immediate  influences  of  the  Holy 
Spirit  ;  so  that  even  true  believers,  though  they  habitually  are  persuaded  of 
their  interest  in  Christ,  and  the  love  of  God  to  them,  are  only  at  times  thus 
filled  with  holy  affections  ;  nor  will  the  same  contemplations  constantly 
excite  similar  exercises;  but  they  often  bestow  much  pains  to  get  their 
minds  affected  by  them  in  vain  ;  while  at  other  times  a  single  glance  of 
thought  fills  them  with  the  most  fervent  emotions  of  holy  love  and  joy. 


SIMPLE,  SLOTH,  AND 

PRESUMPTIONHANG- 


408  THE  PILGRIM'S   PROGRESS. 

they  made  so  too ;  and  withal  taught  them  to  presume 
that  they  should  do  well  at  last.  They  were  asleep 
when  Christian  went  by ;  and  now  you  go  by,  they  are 
hanged. 

MER.  But  could  they  persuade  any  to  be  of  their 
opinion  ? 

GREAT.  Yes,  they  turned  several  out  of  the  way. 
THEIR  CRIMES.  There  was  Slow-pace,  that  they  persuaded 
to  do  as  they.  They  also  prevailed  with  one  Short- 
wind,  with  one  No-heart,  with  one  Linger-after-lust,  and 
with  one  Sleepy-head,  and  with  a  young  woman,  her 
name  was  Dull,  to  turn  out  of  the  way,  and  become  as 
they.  Besides,  they  brought  up  an  ill  report  of  your 
Lord,  persuading  others  that  he  was  a  hard  taskmaster. 
They  also  brought  up  an  evil  report  of  the  good  land, 
saying,  It  was  not  half  so  good  as  some  pretended  it 
was.  They  also  began  to  vilify  his  servants,  and  to 
count  the  best  of  them  meddlesome,  troublesome  busy- 
bodies:  further,  they  would  call  the  bread  of  God, 
husks ;  the  comforts  of  his  children,  fancies ;  the  tra- 
vail and  labour  of  pilgrims,  things  to  no  purpose.* 

Nay,  said  Christiana,  if  they  were  such,  they  should 


*  The  dreadful  falls  and  awful  deaths  of  some  professors  are  often  made 
notorious,  for  a  warning  to  others ;  and  to  put  them  upon  their  guard  against 
superficial,  slothful,  and  presumptuous  men,  who  draw  aside  many  from  the 
holy  ways  of  God.  The  names  of  the  persons  thus  deluded  show  the  rea- 
sons why  men  listen  to  deceivers ;  for  these  are  only  the  occasions  of  their 
turning  aside,  the  cause  lies  in  the  concealed  lusts  of  their  own  hearts. 
The  transition  is  very  easy  from  orthodox  notions  and  profession  without 
experience,  to  false  and  loose  sentiments,  and  then  to  open  ungodliness. 
These  lines  are  here  inserted  under  a  plate : — 

Behold  here  how  the  slothful  are  a  sign 

Hung  up  'cause  holy  ways  they  did  decline : 

See  here  too,  how  the  child  doth  play  the  man, 

And  weak  grow  strong,  when  Great-heart  leads  the  van. 


THE  PILGRIM'S   PROGRESS.  409 

never  be  bewailed  by  me:  they  have  but  what  they 
deserve ;  and  I  think  it  is  well  that  they  stand  so  near 
the  highway,  that  others  may  see  and  take  warning. 
But  had  it  not  been  well  if  their  crimes  had  been 
engraven  in  some  plate  of  iron  or  brass,  and  left  here 
where  they  did  their  mischiefs,  for  a  caution  to  other 
bad  men  ? 

GREAT.  So  it  is,  as  you  may  well  perceive,  if  you 
will  go  a  little  to  the  wall. 

MER.  No,  no ;  let  them  hang,  and  their  names  rot, 
and  their  crimes  live  for  ever  against  them :  I  think  it 
is  a  high  favour  that  they  were  hanged  afore  we  came 
hither ;  who  knows  else  what  they  might  have  done  to 
such  poor  women  as  we  are  ?  Then  she  turned  it  into 
a  song,  saying — 

Now  then  you  three  hang  there,  and  be  a  sign 
To  all  that  shall  against  the  truth  combine. 
And  let  him  that  comes  after  fear  this  end, 
If  unto  pilgrims  he  is  not  a  friend. 
And  thou,  my  soul,  of  all  such  men  beware, 
That  unto  holiness  opposers  are. 

Thus  they  went  on,  till  they  came  to  the  foot  of  the 
hill  Difficulty,  where  again  the  good  Mr.  Great-heart 
took  an  occasion  to  tell  them  what  happened  there 
when  Christian  himself  went  by.  So  he  had  them  first 
to  the  spring.  Lo,  said  he,  this  is  the  spring  that 
Christian  drank  of  before  he  went  up  this  hill;  and 
then  it  was  clear  and  good,  but  now  it  is  OETT/NSGDOFFIGO'OJD 

,.  .     ,  ,  r  f.  ,  DOCTRINE       IN      ER- 

dirty  with  the  ieet  ol  some,  that  are  not   RONEOUS  TIMES. 
desirous  that  pilgrims  here  should  quench  their  thirst.6 
Thereat  Mercy  said,  And  why  so  envious,  trow  ?     But 
said  their  guide,  It  will  do,  if  taken  up  and  put  into  a 
vessel  that  is  sweet  and  good ;  for  then  the  dirt  will 

e  Ezek.  xxxiv.  18. 

3B 


THE  PATHS,  THOUGH 
BARRED  DP,  WILL 
NOT  KEEP  ALL  FROM 
GOING  IN  THEM. 


410  THE  PILGRIM'S  PROGRESS. 

sink  to  the  bottom,  and  the  water  come  out  by  itself 
more  clear.  Thus,  therefore,  Christiana  and  her  com- 
panions were  compelled  to  do.  They  took  it  up,  and 
put  it  into  an  earthen  pot,  and  so  let  it  stand  till  the 
dirt  was  gone  to  the  bottom,  and  then  they  drank 
thereof.* 

Next  he  showed  them  the  two  by-ways  that  were  at 
the  foot  of  the  hill,  where  Formality  and  Hypocrisy  lost 
themselves.  And,  said  he,  these  are  dangerous  paths : 
two  were  here  cast  away  when  Christian  came  by. 
And  although,  as  you  see,  these  ways 
are  since  stopped  up  with  chains,  posts, 
and  a  ditch,  yet  there  are  those  that  will  chose  to 
adventure  here,  rather  than  take  the  pains  to  go  up  this 
hill. 

CHR.  "The  way  of  transgressors  is  hard:"f  it  is  a 
wonder  that  they  can  get  into  these  ways  without  dan- 
ger of  breaking  their  necks* 

GREAT.  They  will  venture ;  yea,  if  at  any  time  any 
of  the  King's  servants  do  happen  to  see  them,  and 
do  call  upon  them,  and  tell  them  that  they  are  in  the 
wrong  way,  and  do  bid  them  beware  of  the  danger, 
then  they  railingly  return  them  answer,  and  say,  "  As 
for  the  word  that  thou  hast  spoken  unto  us  in  the  name 
of  the  King,  we  will  not  hearken  unto  thee ;  but  we  will 

f  Prov.  xiii.  15. 

*  This  passage  shows,  that  the  preaching  of  the  gospel  was  especially 
intended  by  the  spring,  in  the  former  part  of  the  work.  Since  that  had 
been  published,  the  author  had  witnessed  a  departure  from  the  simplicity  of 
the  gospel,  as  it  has  been  before  observed.  This  might  be  done  unadvisedly 
in  those  immediately  concerned ;  but  it  originated  from  the  devices  of  evil 
men,  and  the  subtlety  of  Satan.  They,  however,  who  honestly  and  care- 
fully aimed  to  distinguish  between  the  precious  and  the  vile,  might  separate 
the  corrupt  part  from  the  truths  of  God,  and  from  the  latter  derive  comfort 
and  establishment. 


THE  PILGRIM'S  PROGRESS.  411 

certainly  do  whatsoever  thing  goeth  out  of  our  own 
mouth." g  Nay,  if  you  look  a  little  further,  you  shall 
,see  that  these  ways  are  made  cautionary  enough,  not 
only  by  these  posts,  and  ditch,  and  chain,  but  also  by 
being  hedged  up ;  yet  they  will  choose  to  go  there.* 

CHR.  They  are  idle;  they  love  not  to  take  pains; 
up-hill  way  is  unpleasant  to  them.  So  it  THE  REASON  WHY 

SOMEDOCHOOSK 

is  fulfilled  unto  them  as  it  is  written, —  T0  G0 IN  "-WAYS. 
"The  way  of  the  slothful  man  is  an  hedge  of  thorns." h 
Yea,  they  will  rather  choose  to  walk  upon  a  snare,  than 
to  go  up  this  hill,  and  the  rest  of  this  way  to  the  City. 

Then  they  set  forward,  and  began  to  go  up  the  hill, 
and  up  the  hill  they  went;  but  before  P™0"i"TPo0™ THE 
they  got  to  the  top,  Christiana  began  to  pant,  and  said, 
I  dare  say  this  is  a  breathing  hill ;  no  marvel  if  they 
that  love  their  ease  more  than  their  souls  choose  to 
themselves  a  smoother  way.  Then  said  Mercy,  I  must 
sit  down ;  also  the  least  of  the  children  began  to  cry. 
Come,  come,  said  Great-heart,  sit  not  down  here,  for  a 
little  above  is  the  Prince's  arbour.  Then  he  took  the 
little  boy  by  the  hand,  and  led  him  up  thereto. 

When  they  were  come  to  the  arbour,  they  were  very 
willing  to  sit  down,  for  they  were  all  in  ARBHOEDYRSITIN  THE 
a  pelting  heat.  Then  said  Mercy,  How  sweet  is  rest 


g  Jer.  xliv.  16,  17.  h  Prov.  xv.  19. 

*  The  express  declarations,  commandments  and  warnings  of  Scripture ; 
and  the  heart-searching  doctrines  and  distinguishing  application  of  faithful 
ministers,  sufficiently  hedge  up  all  those  by-ways,  into  which  professors  are 
tempted  to  turn  aside :  but  carnal  self-love,  and  desire  of  ease  to  the  flesh, 
(which  always  opposes  its  own  crucifixion,)  induce  numbers  to  break 
through  all  obstacles,  and  to  risk  their  eternal  interests,  rather  than  deny 
themselves,  and  endure  hardship  in  the  way  to  heaven.  Nor  will  teachers 
be  wanting  to  flatter  them  with  the  hope  of  being  saved  by  nationally  be- 
lieving certain  doctrines,  while  they  practically  treat  the  whole  word  of 
God  as  a  lie ! 


THE  LITTLE  BOY'S 
ANSWER  TO  THE 
GUIDE,  AND  ALSO 
TO  MERCY. 


412  THE  PILGRIM'S  PROGRESS. 

to  them  that  labour!1  And  how  good  is  the  Prince  of 
pilgrims,  to  provide  such  resting  places  for  them !  Of 
this  arbour  I  have  heard  much ;  but  I  never  saw  it 
before.  But  here  let  us  beware  of  sleeping ;  for  as  I 
have  heard,  it  cost  poor  Christian  dear. 

Then  said  Mr.  Great-heart  to  the  little  ones,  Come, 
my  pretty  boys,  how  do  you  do  ?  What 
think  you  now  of  going  on  pilgrimage '{ 
Sir,  said  the  least,  I  was  almost  beat  out  of  heart ;  but 
I  thank  you  for  lending  me  a  hand  at  my  need.  And  I 
remember  now  what  my  mother  hath  told  me,  namely, 
that  the  way  to  heaven  is  as  a  ladder,  and  the  way  to 
hell  is  as  down  a  hill.  But  I  had  rather  go  up  the 
ladder  to  life,  than  down  the  hill  to  death. 

Then  said  Mercy,  But  the  proverb  is,  "  To  go  down 
the  hill  is  easy."  But  James  said,  (for  that  was  his 
name,)  The  day  is  coming,  when,  in  my  opinion,  going 
down  the  hill  will  be  the  hardest  of  all.  'Tis  a  good 
boy,  said  his  master;  thou  hast  given  her  a  right 
answer.  Then  Mercy  smiled,  but  the  little  boy  did 
blush. 

Come,  said  Christiana,  will  you  eat  a  bit,  to  sweeten 
your  mouths,  while  you  sit  here  to  rest 
your  legs  ?  For  I  have  here  a  piece  of 
pomegranate,  which  Mr.  Interpreter  put  into  my  hand 
just  when  I  came  out  of  his  door ;  he  gave  me  also  a 
piece  of  an  honey-comb,  and  a  little  bottle  of  spirits. 

I  thought  he  gave  you  something,  said  Mercy,  be- 
cause he  called  you  aside. 

Yes,  so  he  did,  said  the  other.  But,  said  Christiana, 
it  shall  be  still  as  I  said  it  should,  when  at  first  we 
came  from  home;  thou  shalt  be  a  sharer  in  all  the 


THEY     REFRESH 
THEMSELVES. 


i  Matt.  xi.  28. 


THE  PILGRIM'S  PROGRESS.  413 

good  that  I  have,  because  thou  so  willingly  didst 
become  my  companion. 

Then  she  gave  to  them,  and  they  did  eat,  both  Mercy 
and  the  boys.  And  said  Christiana  to  Mr.  Great-heart, 
Sir,  will  you  do  as  we  ?  But  he  answered,  You  are 
going  on  pilgrimage,  and  presently  I  shall  return : 
much  good  may  what  you  have  do  you !  At  home  I 
eat  the  same  every  day. 

Now  when  they  had  eaten  and  drunk,  and  had  chatted 
a  little  longer,  their  guide  said  to  them,  The  day  wears 
away ;  if  you  think  good,  let  us  prepare  to  be  going. 
So  they  got  up  to  go,  and  the  little  boys  went  before ; 

but  Christiana  forgot  to  take  her  bottle  of    CHRISTIANA  FOR- 
GETS HER  BOTTLE 

spirits  with  her,  so  she  sent  her  little  boy  OF  SPIRITS- 
back  to  fetch  it.  Then  said  Mercy,  I  think  this  is  a 
losing  place.  Here  Christian  lost  his  roll;  and  here 
Christiana  left  her  bottle  behind  her.  Sir,  what  is  the 
cause  of  this  ?  So  their  guide  made  answer,  and  said, 
The  cause  is  sleep,  or  forgetfulness :  some  sleep  when 
they  should  keep  awake,  and  some  forget  when  they 
should  remember ;  and  this  is  the  very  cause  why  often, 
at  the  resting-places,  some  pilgrims  in  some  things  come 
off  losers.  Pilgrims  should  watch,  and  remember  what 
they  have  already  received  under  their  greatest  enjoy- 
ments; but  for  want  of  doing  so,  oftentimes  MARK  THIS! 
their  rejoicing  ends  in  tears,  and  their  sunshine  in 
a  cloud;  —  witness  the  story  of  Christian  at  this 
place. 

When  they  were  come  to  the  place  where  Mistrust 
and  Timorous  met  Christian  to  persuade  him  to  go 
back  for  fear  of  the  lions,  they  perceived  as  it  were  a 
stage,  and  before  it,  towards  the  road,  a  broad  plate, 
with  a  copy  of  verses  written  thereon ;  and,  underneath, 


414  THE  PILGRIM'S  PROGRESS. 

the  reason  of  raising  up  of  that  stage  in  that  place 
rendered.     The  verses  were — 

Let  him  that  sees  this  stage,  take  heed 

Unto  his  heart  and  tongue ; 
Lest,  if  he  do  not,  here  he  speed 

As  some  have  long  agone. 

The  words  underneath  the  verses  were,  This  stage 
was  built  to  punish  those  upon,  who,  through  timorous- 
ness  or  mistrust,  shall  be  afraid  to  go  further  on  pil- 
grimage :  also  on  this  stage  both  Mistrust  and  Timorous 
were  burnt  through  the  tongue  with  a  hot  iron,  for 
endeavouring  to  hinder  Christian  on  his  journey. 

Then  said  Mercy,  This  is  much  like  to  the  saying 
of  the  Beloved :  "  What  shall  be  given  unto  thee,  or 
what  shall  be  done  unto  thee,  thou  false  tongue  ?  Sharp 
arrows  of  the  mighty,  with  coals  of  juniper." k* 

So  they  went  on,  till  they  came  within  sight  of  the 
lions.  Now  Mr.  Great-heart  was  a  strong  man,  so  he 
was  not  afraid  of  a  lion :  but  yet  when  they  were  come 
to  the  place  where  the  lions  were,  the 

G-,  .  |  •,         r  11, 

WHEN  boys  that  went  before  were  now  glad  to 

h'ni'M.  ** 

cringe  behind,  for  they  were  afraid  of  the 
lions ;    so   they   stept  back,    and  went 
behind.     At  this  their  guide  smiled,  and  said,  How 

k  Psalm  cxx.  3,  4. 

*  The  word  David  signifies  Beloved.  We  should  be  very  cautious  not  to 
speak  any  thing,  which  may  discourage  such  as  seem  disposed  to  a  religious 
life ;  lest  we  should  be  found  to  have  abetted  that  enemy,  who  spares  no 
pains  to  seduce  them  back  again  into  the  world.  Even  the  unbelieving  fears 
and  complaints  of  weak  and  tempted  Christians  should  be  repressed  before 
persons  of  this  description :  how  great  then  will  be  the  guilt  of  those  who 
stifle  their  own  convictions,  and  act  contrary  to  their  conscience,  from  fear 
of  reproach  or  persecution,  and  then  employ  themselves  in  dissuading  others 
from  serving  God ! 


AN     EMBLEM     OF 
THOSETHATGOON 


THERE  IS  NO  DAN 
OER,  BUT  SHRINK 
WHEN  TROUBLES 
COME. 


THE  PILGRIM'S   PROGRESS.  415 

now,  my  boys;  do  you  love  to  go  before  when  no 
danger  doth  approach,  and  love  to  come  behind  so 
soon  as  the  lions  appear? 

Now,  as  they  went  on,  Mr.  Great-heart  drew  his 
sword,  with  intent  to  make  a  way  for  the  pilgrims  in 
spite  of  the  lions.  Then  there  ap-  OF  GRIM  THE  GIANT, 

r  AND     OF    HIS     BACKING 

peared  one,  that  it  seems  had  taken  THE  LIONS- 
upon  him  to  back  the  lions ;  and  he  said  to  the  pil- 
grims' guide,  What  is  the  cause  of  your  coming 
hither  ?  Now,  the  name  of  that  man  was  Grim,  or 
Bloody-man,  because  of  his  slaying  of  pilgrims :  and 
he  was  of  the  race  of  the  giants. 

Then  said  the  pilgrims'  guide,  These  women  and 
children  are  going  on  pilgrimage ;  and  this  is  the  way 
they  must  go ;  and  go  it  they  shall,  in  spite  of  thee 
and  the  lions. 

GRIM.  This  is  not  their  way,  neither  shall  they  go 
therein.  I  am  come  forth  to  withstand  them,  and  to 
that  end  will  back  the  lions. 

Now,  to  say  truth,  by  reason  of  the  fierceness  of 
the  lions,  and  of  the  grim  carriage  of  him  that  did 
back  them,  this  way  had  of  late  lain  much  unoccupied, 
and  was  almost  grown  over  with  grass. 

Then  said  Christiana,  Though  the  highways  have 
been  unoccupied  heretofore,  and  though  the  travellers 
have  been  made  in  times  past  to  walk  through  by-paths, 
it  must  not  be  so  now  I  am  risen,  "  now  I  am  risen  a 
mother  in  Israel."1 

Then  he  swore  by  the  lions,  that  it  should :  and  there- 
fore bid  them  turn  aside,  for  they  should  not  have  pas- 
sage there. 

But  Great-heart  their  guide  made  first  his  approach 

1  Judges  v.  6,  7. 


416  THE  PILGRIM'S  PROGRESS. 


A  FIGHT  BET  WEES 
O  R  I  M    AND     GREAT 


unto  Grim,  and  laid  so  heavily  on  him  with 
HEART-  his  sword,  that  he  forced  him  to  retreat. 

Then  said  he  that  attempted  to  back  the  lions,  Will 
you  slay  me  upon  my  own  ground  ? 

GREAT.  It  is  the  King's  highway  that  we  are  in,  and 
in  this  way  it  is  that  thou  hast  placed  the  lions;  but 
these  women  and  these  children,  though  weak,  shall 
hold  on  their  way  in  spite  of  thy  lions.  And  with  that 
he  gave  him  again  a  downright  blow,  and  brought  him 
upon  his  knees.  With  this  blow  also  he  broke  his 
helmet,  and  with  the  next  he  cut  off  an  arm.  Then  did 
the  giant  roar  so  hideously,  that  his  voice  frighted  the 
THE  VICTORY,  women ;  and  yet  they  were  glad  to  see  him 
lie  sprawling  upon  the  ground.  Now  the  lions  were 
chained,  arid  so  of  themselves  could  do  nothing. 
Wherefore,  when  old  Grim,  that  intended  to  back  them, 
was  dead,  Mr.  Great-heart  said  to  the  pilgrims,  Come 
•rJ" !ToNtss  BV  now,  and  follow  me,  and  no  hurt  shall  hap- 
pen to  you  from  the  lions.  They  therefore  went  on, 
but  the  women  trembled  as  they  passed  by  them ;  the 
boys  also  looked  as  if  they  would  die ;  but  they  all  got 
by  without  further  hurt.* 

Now,  when  they  were  within  sight  of  the  Porter's 

*  It  is  not  very  easy  to  determine  the  precise  idea  of  the  author,  in  each 
of  the  Giants,  who  assault  the  Pilgrims,  and  are  slain  by  the  conductor  and 
his  assistants.  Some  have  supposed  that  unbelief  is  here  meant :  but  Grim, 
or  Bloody-man,  seems  not  to  be  apposite  names  for  this  inward  foe ;  nor  can 
it  be  conceived  that  unbelief  should  more  violently  assault  those,  who  are 
under  the  care  of  a  valiant  conductor,  than  it  had  done  the  solitary  Pil- 
grims. I  apprehend,  therefore,  that  this  Giant  was  intended  for  the  emblem 
of  certain  active  men,  who  busied  themselves  in  framing  and  executing 
persecuting  statutes ;  which  was  done  at  the  time  when  this  was  written 
more  violently  than  it  had  been  before.  Thus  the  temptation  to  fear  man, 
which  at  all  times  assaults  the  believer,  when  required  to  make  an  open 
profession  of  his  faith,  was  exceedingly  increased :  and,  as  heavy  fines  and 
severe  penalties,  in  accession  to  reproach  and  contempt,  deterred  men  from 


THE  PILGRIM'S  PROGRESS.  417 

lodge,  they  soon  came  up  unto  it;  but  they  made  the 
more  haste  after  this  to  go  thither,  because  it  is  dan- 
gerous travelling  there  in  the  night.  So  THEY  C(?ME  T0  THE 
when  they  were  come  to  the  gate,  the 
guide  knocked,  and  the  Porter  cried,  Who  is  there? 
But  as  soon  as  the  guide  had  said,  It  is  I,  he  knew  his 
voice,  and  came  down ;  for  the  guide  had  oft  before 
that  come  thither  as  a  conductor  of  pilgrims.  When 
he  was  come  down,  he  opened  the  gate,  and,  seeing  the 
guide  standing  just  before  it,  (for  he  saw  not  the  women, 
for  they  were  behind  him,)  he  said  unto  him,  How  now, 
Mr.  Great-heart,  what  is  your  business  here  so  late  at 
night  ?  I  have  brought,  said  he,  some  pilgrims  hither, 
where,  by  my  Lord's  commandment,  they  must  lodge : 
I  had  been  here  some  time  ago,  had  I  not  been  opposed 
by  the  giant  that  used  to  back  the  lions.  But  I,  after  a 
long  and  tedious  combat  with  him,  have  cut  him  off, 
and  have  brought  the  pilgrims  hither  in  safety. 

FOR.  Will  you  not  go  in  and  stay  till  morning  ? 

GREAT.  No;  I  will  return  to  my  Lord        GREAT-HEART 

'     ATTEMPTS     TO     GO 

to-night. 

CHR.  O,  sir,  I  know  not  how  to  be  willing  you  should 
leave  us  in  our  pilgrimage :  you  have  been  so  faithful 

joining  themselves  in  communion  with  dissenting  churches,  that  way  was 
almost  unoccupied,  and  the  travellers  went  through  by-paths,  according  to 
the  author's  sentiments  on  the  subject.  But  the  preaching  of  the  gospel, 
by  which  the  ministers  of  Christ  wielded  the  sword  of  the  Spirit,  overcame 
this  enemy :  for  the  example  and  exhortations  of  such  courageous  com- 
batants animated  even  weak  believers  to  overcome  their  fears,  and  to  act 
according  to  their  consciences,  leaving  the  event  to  God.  This  seems 
to  have  been  the  author's  meaning;  and  perhaps  he  also  intended  to 
encourage  his  brethren  boldly  to  persevere  in  resisting  such  persecuting 
statutes,  confidently  expecting  that  they  should  prevail  for  the  repeal 
of  them ;  by  which,  as  by  the  death  of  the  Giant,  the  Pilgrims  might 
be  freed  from  additional  terror,  in  acting  consistently  with  their  avowed 
principles. 

3C 


418  THE  PILGRIM'S   PROGRESS. 

and  so  loving  to  us,  you  have  fought  so  stoutly  for  us, 
you  have  been  so  hearty  in  counselling  of  us,  that  I 
shall  never  forget  your  favour  towards  us. 

Then  said  Mercy,  O  that  we  might  have  thy  com- 
THE  PILGRIMS  IK.  pany  to  our  journey's  end !  How  can 

PLORE      HIS      COM-       r          J  J  J 

such  poor  women  as  we  hold  out  in  a 
way  so  full  of  troubles  as  this  way  is,  without  a  friend 
and  defender? 

Then  said  James,  the  youngest  of  the  boys,  Pray, 
sir,  be  persuaded  to  go  with  us  and  help  us,  because 
we  are  so  weak,  and  the  way  so  dangerous  as  it  is. 

GREAT.  I  am  at  my  Lord's  commandment :  if  he 

shall  allot  me  to  be  your  guide  quite  through,  I  will 

willingly  wait  upon  you.     But  here  you  failed  at  first ; 

HELP  LOST  FOR   for  when  he  bid  me  come  thus  far  with 

WANT     OF     ASKING 

you,  then  you  should  have  begged  me  of 
him  to  have  gone  quite  through  with  you,  and  he  would 
have  granted  your  request.*  However,  at  present  I 
must  withdraw ;  and  so,  good  Christiana,  Mercy,  and 
my  brave  children,  adieu. 

Then  the  Porter,  Mr.  Watchful,  asked  Christiana  of 
her  country,  and  of  her  kindred :  and  she  said,  I  came 
from  the  city  of  Destruction ;  I  am  a  widow-woman, 
and  my  husband  is  dead  -,  his  name  was  Christian,  the 
pilgrim. 

How !  said  the  Porter,  was  he  your  husband  ?    Yes, 


*  We  are  repeatedly  reminded,  with  great  propriety,  that  we  ought  to  be 
very  particular  and  explicit  in  our  prayers,  especially  in  every  thing  per- 
taining to  our  spiritual  advantage.  The  removal  of  faithful  ministers,  or 
the  fear  of  losing  them,  may  often  remind  Christians  that  *  here  they  have 
failed :'  they  have  not  sufficiently  valued  and  prayed  for  them ;  or,  making 
sure  of  their  continuance,  from  apparent  probabilities,  they  have  not  made 
that  the  subject  of  their  peculiar  requests,  and  therefore  are  rebuked  by  the 
loss  of  them. 


OF    THE     PILGRIMS 

COMING- 


THE  PILGRIM'S  PROGRESS.  419 

said  she,  and  these  are  his  children  ;  and  this  (pointing 
to  Mercy)  is  one  of  my  townswomen. 

Then  the  Porter  rang  his  bell,  as  at  such  times  he  is 
wont,  and  there  came  to  the  door  one  of  the  damsels, 
whose  name  was  Humble-mind.  And  to  her  the  Porter 
said,  Go,  tell  it  within,  that  Christiana,  the  wife  of  Chris- 
tian, and  her  children,  are  come  hither  on  pilgrimage. 
She  went  in,  therefore,  and  told  it.  But,  oh,  what  noise 
for  gladness  was  there  within,  when  the 
damsel  did  but  drop  that  out  of  her  mouth  ! 

So  they  came  with  haste  to  the  Porter,  for  Christiana 
stood  still  at  the  door.  Then  some  of  the  most  grave 
said  unto  her,  Come  in,  Christiana,  come  in,  thou  wife 
of  that  good  man  ;  come  in,  thou  blessed  woman,  come 
in,  with  all  that  are  with  thee.  So  she  went  in,  and  they 
followed  her  that  were  her  children  and  companions. 
Now  when  they  were  gone  in,  they  were  had  into  a 
large  room,  where  they  were  bidden  to  sit  down  :  so 
they  sat  down,  and  the  chief  of  the  house  were  called 
to  see  and  welcome  the  guests.  Then  they  came  in, 
and,  understanding  who  they  were,  did  CHRISTIANS'  LOVE 

J  IS      KINDLED      AT 

salute  each  one  with  a  kiss,  and  said,  ™EE  ANIOTHHTEROF 
Welcome,  ye  vessels  of  the  grace  of  God,  welcome 
unto  us  your  friends.* 

Now,  because  it  was  somewhat  late,  and  because  the 
pilgrims  were  weary  with  their  journey,  and  also  made 
faint  with  the  sight  of  the  fight  and  of  the  terrible  lions, 
they  desired,  as  soon  as  might  be,  to  prepare  to  go  to 

*  '  Angels  rejoice  over  one  sinner  that  repenteth  ;'  and  all,  who  truly  love 
the  Lord,  will  gladly  welcome  such  as  appear  to  be  true  believers,  into  their 
most  endeared  fellowship:  yet  there  are  certain  individuals,  who,  being 
related  to  those  that  have  greatly  interested  their  hearts,  or  having  long 
been  remembered  in  their  prayers,  are  welcomed  with  singular  joy  and 
satisfaction,  and  whose  professed  faith  animates  them  in  a  peculiar  mannei. 


420  THE  PILGRIM'S  PROGRESS. 

rest.  Nay,  said  those  of  the  family,  refresh  yourselves 
first  with  a  morsel  of  meat ;  for  they  had  prepared  for 
them  a  lamb,  with  the  accustomed  sauce  belonging 
thereto."1*  For  the  Porter  had  heard  before  of  their 
coming,  and  had  told  it  to  them  within.  So  when  they 
had  supped,  and  ended  their  prayer  with  a  psalm,  they 
desired  they  might  go  to  rest. 

But  let  us,  said  Christiana,  if  we  may  be  so  bold  as 
to  choose,  be  in  that  chamber  that  was  my  husband's, 
when  he  was  here.  So  they  had  them  up  thither,  and 
they  all  lay  in  a  room.  When  they  were  at  rest,  Chris- 
tiana and  Mercy  entered  into  discourse  about  things 
that  were  convenient. 

CHR.  Little  did  I  think  once,  when  my  husband 
™"L?PIBL°«IM«"  went  on  pilgrimage,  that  I  should  ever 
have  followed  him. 

MER.  And  you  as  little  thought  of  lying  in  his  bed, 
and  in  his  chamber  to  rest  as  you  do  now.t 

CHR.  And  much  less  did  I  ever  think  of  seeing  his 

m  Exod.  xii.  3.    John.  i.  29. 

*  The  passover  was  a  prefiguration  of  the  sufferings  of  Christ,  and  the 
believer's  acceptance  of  him ;  of  his  professed  reliance  on  the  atoning 
sacrifice,  preservation  from  wrath,  and  the  deliverance  from  the  bondage  of 
Satan,  to  set  out  on  his  heavenly  pilgrimage.  And  the  Lord's  supper  is  a 
commemorative  ordinance  of  a  similar  import ;  representing  the  body  of 
Christ  broken  for  our  sins,  and  his  blood  shed  for  us ;  the  application  of  these 
blessings  to  our  souls  by  faith,  the  profession  of  this  faith  and  of  love  to  him 
and  his  people,  influencing  us  to  devoted,  selt-denying  obedience :  and  the 
effects  which  follow  from  thus  '  feeding  on  Christ  in  our  hearts  by  faith  with 
thanksgiving,'  in  strengthening  us  for  every  conflict  and  service  to  which 
we  are  called.  '  The  unleavened  bread  of  sincerity  and  truth,'  and  '  the 
bitter  herbs'  of  godly  sorrow,  deep  repentance,  mortification  of  sin,  and 
bearing  the  cross,  accompany  the  spiritual  feast ;  and  even  render  it  more 
relishing  to  the  true  believer,  as  endearing  to  him  Christ  and  his  salvation. 

f  A  marginal  note  here  says,  '  Christ's  bosom  is  for  all  Pilgrims.'  The 
sweet  peace  arising  from  calm  confidence  in  the  Saviour,  the  consolations 


MERCY   DID  LAUGH 
IN   IIER   SLEEP. 


THE  PILGRIM'S  PROGRESS.  421 

face  with  comfort,  and  of  worshipping  the  Lord  the 
King  with  him ;  and  yet  now  I  believe  I  shall. 

MER.  Hark,  don't  you  hear  a  noise?  MUSIC. 

CHR.  Yes,  'tis,  as  I  believe,  a  noise  of  music,  for  joy 
that  we  are  here. 

MER.  Wonderful ! — Music  in  the  house,  music  in  the 
heart,  and  music  also  in  heaven,  for  joy  that  we  are  here ! 

Thus  they  talked  a  while,  and  then  betook  themselves 
to  sleep.  So  in  the  morning,  when  they  were  awaked, 
Christiana  said  to  Mercy,  What  was  the  matter,  that 
you  did  laugh  in  your  sleep  to-night? 
I  suppose  you  were  in  a  dream. 

MER.  So  I  was,  and  a  sweet  dream  it  was ;  but  are 
you  sure  I  laughed  ? 

CHR.  Yes,  you  laughed  heartily :  but  pr'ythee,  Mercy, 
tell  me  thy  dream. 

MER.  I  was  dreaming  that  I  sat  all  alone  in  a  soli- 
tary place,  and  was  bemoaning  of  the  hardness  DR;".CY>B 
of  my  heart.  Now,  I  had  not  sat  there  long,  but  me- 
thought  many  were  gathered  about  me  to  see  me,  and  to 
hear  what  it  was  that  I  said.  So  they  hearkened,  and  I 
went  on  bemoaning  the  hardness  of  my  heart.  At  this, 
some  of  them  laughed  at  me,  some  called  me  a  fool, 
and  some  began  to  thrust  me  about. 

With  that,  methought  I  looked  up,  and  saw  one 
coming  with  wings  towards  me.  So  he  came  Da'tHAAJwfsR 
directly  to  me,  and  said,  Mercy,  what  aileth  thee? 
Now,  when  he  had  heard  me  make  my  complaint,  he 
said,  Peace  be  to  thee :  he  also  wiped  mine  eyes  with 
his  handkerchief,  and  clad  me  in  silver  and  gold.  He 

of  his  Spirit,  submission  to  his  will,  and  the  cheerful  obedience  of  fervent 
love,  give  rest  to  the  soul,  as  if  we  were  reclining  on  his  bosom  with  the 
beloved  disciple.  (Part  I.  p.  145.) 


422  THE  PILGRIM'S  PROGRESS. 

put  a  chain  about  my  neck,  and  ear-rings  in  mine  ears, 
and  a  beautiful  crown  upon  my  head.n 

Then  he  took  me  by  the  hand,  and  said,  Mercy,  come 
after  me.  So  he  went  up,  and  I  followed,  till  we  came 
at  a  golden  gate.  Then  he  knocked ;  and,  when  they 
within  had  opened,  the  man  went  in,  and  I  followed  him 
up  to  a  throne,  upon  which  one  sat,  and  he  said  to  me, 
Welcome,  daughter.  The  place  looked  bright  and 
twinkling,  like  the  stars,  or  rather  like  the  sun,  and 
I  thought  that  I  saw  your  husband  there.  So  I  awoke 
from  my  dream.  But  did  I  laugh  ? 

CHR.  Laugh !  ay,  and  well  you  might,  to  see  your- 
self so  well.  For  you  must  give  me  leave  to  tell  you, 
that  it  was  a  good  dream ;  and  that,  as  you  have  begun 
to  find  the  first  part  true,  so  you  shall  find  the  second 
at  last.*  "  God  speaks  once,  yea  twice,  yet  man  per- 
ceiveth  it  not;  in  a  dream,  in  a  vision  of  the  night, 
when  deep  sleep  falleth  upon  men,  in  slumbering  upon 
the  bed."0  We  need  not,  when  a-bed,  to  lie  awake  to 
talk  with  God;  he  can  visit  us  while  we  sleep,  and 
cause  us  then  to  hear  his  voice.  Our  heart  oftentimes 
wakes  when  we  sleep;  and  God  can  speak  to  that, 
either  by  words,  by  proverbs,  by  signs  and  similitudes, 
as  well  as  if  one  was  awake. 

MER.  Well,  I  am  glad  of  my  dream,  for  I  hope  ere 

n  Ezek.  xvi.  8—13.  o  Job  xxxiii.  14—16. 


*  They  who  feel  and  lament  the  hardness  of  their  hearts,  and  earnestly 
pray  that  they  may  be  humbled,  softened,  and  filled  with  the  love  of  Christ, 
may  be  assured  that  their  sorrow  shall  be  turned  into  joy :  though  they 
must  expect  to  be  ridiculed  by  such  as  know  not  their  own  hearts.  The 
assurance,  that  the  dream  should  be  accomplished,  is  grounded  on  the  effects 
produced  upon  Mercy's  heart ;  and  there  is  no  danger  of  delusion,  when  so 
scriptural  an  encouragement  is  inferred  even  from  a  dream. 


THE  PILGRIM'S   PROGRESS.  423 


MERCY  GLAD  OF 
HER  DREAM. 


long  to  see  it  fulfilled,  to  the  making  of 
me  laugh  again. 

CHR.  I  think  it  is  now  high  time  to  rise,  and  to  know 
what  we  must  do. 

MER.  Pray,  if  they  invite  us  to  stay  awhile,  let  us 
willingly  accept  of  the  proffer.  I  am  the  willinger  to 
stay  a  while  here,  to  grow  better  acquainted  with  these 
maids:  methinks  Prudence,  Piety,  and  Charity  have 
very  comely  and  sober  countenances. 

CHR.  We  shall  see  what  they  will  do. 

So  when  they  were  up  and  ready,  they  came  down, 
and  they  asked  one  another  of  their  rest,  and  if  it  was 
comfortable  or  not  ? 

Very  good,  said  Mercy;  it  was  one  of  the  best 
night's  lodgings  that  ever  I  had  in  my  life. 

Then  said  Prudence  and  Piety,  If  you  will  be  per- 
suaded to  stay  here  a  while,  you  shall  have  what  the 
house  will  afford. 

Ay,  and  that  with  a  very  good  will,  said  Charity. 

So  they  consented,  and  staid  there  about  a  month  or 
above,  and  became  very  profitable  one  to 
another.  And,  because  Prudence  would 
see  how  Christiana  had  brought  up  her  children,  she 
asked  leave  of  her  to  catechise  them:  PRUDENCE  DESIRES 

TO    CATECHISE    CHRI3- 

so  she  gave  her  free  consent.     Then  TIANA'S  CHILDREN- 
she  began  with  the  youngest,  whose  name  was  James. 

And  she  said,  Come,  James,  canst  thou  tell  CATJEACMHTSED. 
me  who  made  thee  ? 

JAMES.  God  the  Father,  God  the  Son,  and  God  the 
Holy  Ghost. 

PRUD.  Good  boy.  And  canst  thou  tell  who  saved  thee? 

JAMES.  God  the  Father,  God  the  Son,  and  God  the 
Holy  Ghost. 


THEY   STAY    HERE 
SOME   TIME. 


424  THE  PILGRIM'S  PROGRESS. 

PRUD.  Good  boy  still.  But  how  doth  God  the  Father 
save  thee  ? 

JAMES.  By  his  grace.* 

PRUD.  How  doth  God  the  Son  save  thee  ? 

JAMES.  By  his  righteousness,  death  and  blood,  and 
life. 

PRUD.  And  how  doth  God  the  Holy  Ghost  save 
thee? 

JAMES.  By  his  illumination,  by  his  renovation,  and 
by  his  preservation. 

Then  said  Prudence  to  Christiana,  You  are  to  be 
commended  for  thus  bringing  up  your  children.  I  sup- 
pose I  need  not  ask  the  rest  these  questions,  since  the 
youngest  of  them  can  answer  them  so  well.  I  will 
therefore  now  apply  myself  to  the  next  youngest. 

Then  she  said,  Come,  Joseph,  (for  his 
name  was  Joseph,)  will  you  let  me  cate- 
chise you  ? 

Jos.  With  all  my  heart. 

PRUD.  What  is  man  ? 

Jos.  A  reasonable  creature,  so  made  by  God,  as  my 
brother  said. 

PRUD.  What  is  supposed  by  this  word,  saved  ? 

Jos.  That  man  by  sin  has  brought  himself  into  a 
state  of  captivity  and  misery. 

*  Grace,  in  this  connexion,  signifies  unmerited  mercy  or  favour,  from 
which  all  the  blessings  of  salvation  flow.  The  Father  freely  gave  his  Son 
to  be  our  Redeemer,  and  now  freely  communicates  his  Spirit,  through  the 
merits  and  mediation  of  the  Son,  to  be  our  Sanctifier ;  and  thus,  with  Christ, 
he  freely  gives  all  things  to  those,  who  are  enabled  truly  to  believe  in  him. 
The  important,  but  much  neglected  duty  of  catechising  children  is  here 
very  properly  inculcated ;  without  attention  to  which,  the  minister's  labours, 
both  in  public  preaching  and  private  instruction,  will  be  understood  in  a  very 
imperfect  degree ;  and  any  revival  of  religion  that  takes  place,  will  pro- 
bably die  with  the  generation  to  which  it  is  vouchsafed. 


JOSEPH 
CATECHISED. 


THE  PILGRIM'S  PROGRESS.  425 

PRUD.  What  is  supposed  by  his  being  saved  by  the 
Trinity? 

Jos.  That  sin  is  so  great  and  mighty  a  tyrant,  that 
none  can  pull  us  out  of  its  clutches  but  God ;  and  that 
God  is  so  good  and  loving  to  man,  as  to  pull  him 
indeed  out  of  this  miserable  state. 

PRUD.  What  is  God's  design  in  saving  poor  men  ? 

Jos.  The  glorifying  of  his  name,  of  his  grace,  and 
justice,  &c.  and  the  everlasting  happiness  of  his  crea- 
ture. 

PRUD.  Who  are  they  that  must  be  saved  ? 

Jos.  Those  that  accept  of  his  salvation.* 

PRUD.  Good  boy,  Joseph;  thy  mother  hath  taught 
thee  well,  and  thou  hast  hearkened  unto  what  she  has 
said  unto  thee. 

Then  said  Prudence  to  Samuel,  (who  was  the  eldest 
but  one,)  Come,  Samuel,  are  you  willing  SAMOEL 

.1X111  1     •  1  CATECHISED. 

that  I  should  catechise  you  ? 

SAM.  Yes,  forsooth,  if  you  please. 

PRUD.  What  is  heaven  ? 

SAM.  A  place  and  state  most  blessed,  because  God 
dwelleth  there. 

PRUD.  What  is  hell? 

SAM.  A  place  and  state  most  woful,  because  it  is 
the  dwelling-place  of  sin,  the  devil,  and  death. 

*  The  young-  pupil  is  not  here  taught  to  answer  systematically,  '  All  the 
elect :'  but  practically,  '  Those  that  accept  of  his  salvation.'  This  is  per- 
fectly consistent  with  the  other ;  but  it  is  suited  to  instruct  and  encourage 
the  learner  who  woulct  be  perplexed,  stumbled,  or  misled  by  the  other  view 
of  the  same  truth.  Thus  our  Lord  observed  to  his  disciples,  '  I  have  many 
things  to  say  unto  you,  but  ye  cannot  bear  them  now ;'  and  Paul  fed  the 
Corinthians,  '  with  milk,  and  not  with  meat ;  for  they  were  not  able  to  bear 
it.'  How  beneficial  would  a  portion  of  the  same  heavenly  wisdom  prove  to 
the  modern  friends  of  evangelical  truth !  And  how  absurd  is  it  to  teach 
the  hardest  lessons  to  the  youngest  scholars  in  the  school  of  Christ ! 

3D 


MATTHEW 
CATECHISED 


426  THE  PILGRIM'S  PROGRESS. 

PRUD.  Why  wouldest  thou  go  to  heaven  ? 

SAM.  That  I  may  see  God,  and  serve  him  without 
weariness ;  that  I  may  see  Christ,  and  love  him  ever- 
lastingly; that  I  may  have  that  fulness  of  the  Holy 
Spirit  in  me,  which  I  can  by  no  means  here  enjoy. 

PRUD.  A  very  good  boy,  and  one  that  has  learned 
well. 

Then  she  addressed  herself  to  the  eldest,  whose  name 
was  Matthew ;  and  she  said  to  him,  Come, 
Matthew,  shall  I  also  catechise  you  ? 

MATT.  With  a  very  good  will. 

PRUD.  I  ask  then,  if  there  was  ever  any  thing  that 
had  a  being  antecedent  to,  or  before,  God  ? 

MATT.  No;  for  God  is  eternal;  nor  is  there  any 
thing  excepting  himself,  that  had  a  being  until  the  begin- 
ning of  the  first  day :  "  For  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea,  and  all  that  in  them  is."p 

PRUD.  What  do  you  think  of  the  Bible  ? 

MATT.  It  is  the  holy  word  of  God. 

PRUD.  Is  there  nothing  written  therein  but  what  you 
understand  ? 

MATT.  Yes,  a  great  deal. 

PRUD.  What  do  you  do  when  you  meet  with  places 
therein  that  you  do  not  understand?* 

p  Exod.  xx.  11. 

*  We  ought  not  to  think  ourselves  capable  of  comprehending  all  the 
mysteries  of  revelation,  or  informed  of  all  that  can  be  known  concerning 
them :  yet  we  should  not  make  our  incapacity  a  reason  for  neglecting  those 
parts  of  Scripture,  which  we  do  not  at  present  understand :  but,  uniting 
humble  diligence  with  fervent  prayers,  we  should  wait  for  further  light  and 
knowledge,  in  all  things  conducive  to  our  good.  There  may  be  many  parts 
of  Scripture,  which  would  not  be  useful  to  us,  if  we  could  understand  them  ; 
though  they  have  been,  are,  or  will  be  useful  to  others ;  and  our  inability  to 
discover  the  meaning  of  these  passages  may  teach  us  humility,  and  sub- 
mission to  the  decisions  of  our  infallible  Instructor. 


CON- 

DPON       THE 
CATECHISING    OF   THE 


THE  PILGRIM'S  PROGRESS.  427 

MATT.  I  think  God  is  wiser  than  I.  I  pray  also  that 
he  will  please  to  let  me  know  all  therein  that  he  knows 
will  be  for  my  good. 

PRUD.  How  believe  you  as  touching  the  resurrection 
of  the  dead  ? 

MATT.  I  believe  they  shall  rise,  the  same  that  was 
buried ;  the  same  in  nature,  though  not  in  corruption. 
And  I  believe  this  upon  a  double  account:  First, 
because  God  has  promised  it :  Secondly,  because  he  is 
able  to  perform  it. 

Then  said  Prudence  to  the  boys,  You  must  still 
hearken  to  your  mother,  for  she  can 
learn  you  more.  You  must  also  dili-  BOYS. 
gently  give  ear  to  what  good  talk  you  shall  hear  from 
others :  for  your  sakes  do  they  speak  good  things. 
Observe  also,  and  that  with  carefulness,  what  the 
heavens  and  the  earth  do  teach  you ;  but  especially  be 
much  in  the  meditation  of  that  book  which  was  the 
cause  of  your  father's  becoming  a  pilgrim.  I,  for  my 
part,  my  children,  will  teach  you  what  I  can  while  you 
are  here,  and  shall  be  glad  if  you  will  ask  me  questions 
that  tend  to  godly  edifying. 

Now,  by  that  these  pilgrims  had  been  at  this  place  a 
week,  Mercy  had  a  visitor  that  pretended 
some  good-will  unto  her,  and  his  name  was 
Mr.  Brisk ;  a  man  of  some  breeding,  and  that  pretended 
to  religion,  but  a  man  that  stuck  very  close  to  the 
world.  So  he  came  once  or  twice,  or  more,  to  Mercy, 
and  offered  love  unto  her. 

Now  Mercy  was  of  a  fair  countenance,  and  therefore 
the  more  alluring.  Her  mind  also  was  to  be  always 
busying  of  herself  in  doing ;  for  when  she  had  nothing 
to  do  for  herself,  she  would  be  making  of  hose  and  gar- 


MERCY   HAS 
SWEETHEART. 


MERCY  INQUIRES  OF 
THE  MAIDS  CONCERN- 
ING MR.  BRISK. 


428  THE  PILGRIM'S  PROGRESS. 

ments  for  others,  and  would  bestow  them  upon  them 
that  had  need.  And  Mr.  Brisk,  not  knowing  where  or 
how  she  disposed  of  what  she  made,  seemed  to  be 
greatly  taken,  for  that  he  found  her  never  idle.  I  will 
warrant  her  a  good  housewife,  quoth  he  to  himself.* 

Mercy  then  revealed  the  business  to  the  maidens 
that  were  of  the  house,  and  inquired  of 
them  concerning  him,  for  they  did  know 
him  better  than  she.  So  they  told  her,  that  he  was  a 
very  busy  young  man,  and  one  that  pretended  to  reli- 
gion ;  but  was,  as  they  feared,  a  stranger  to  the  power 
of  that  which  is  good. 

Nay  then,  said  Mercy,  I  will  look  no  more  on  him ; 
for  I  purpose  never  to  have  a  clog  to  my  soul. 

Prudence  then  replied,  that  there  needed  no  great 
matter  of  discouragement  to  be  given  to  him ;  for  con- 
tinuing so  as  she  had  begun  to  do  for  the  poor,  would 
quickly  cool  his  courage. 

So  the  next  time-  he  comes,  he  finds  her  at  her  old 
work,  a-making  of  things  for  the  poor. 
Then  said  he,  What !  always  at  it  ?  Yes, 
said  she,  either  for  myself  or  for  others.  And  what 
canst  thou  earn  a  day  ?  quoth  he.  "  I  do  these  things," 


*  Designing  men  will  often  assume  an  appearance  of  religion,  in  order  to 
insinuate  themselves  into  the  affections  of  such  pious  young  women,  as  are 
on  some  accounts  agreeable  to  them ;  and  thus  many  are  drawn  into  a  most 
dangerous  snare.  This  incident  therefore  is  very  properly  introduced,  and 
is  replete  with  instruction.  At  the  same  time  an  important  intimation  is 
given,  concerning  the  manner  in  which  those,  who  are  not  taken  up  with 
the  care  of  a  family,  may  profitably  employ  their  time,  adorn  the  gospel, 
and  be  useful  in  the  church  and  the  community.  It  is  much  better  to  imitate 
Dorcas,  who  '  through  faith  obtained  a  good  report,'  in  making  garments  for 
the  poor,  than  to  waste  time  and  money  in  frivolous  amusements,  or  need- 
less decorations;  or  even  in  the  more  elegant  and  fashionable  accom- 
plishments. 


TALK  BETWEEN 
MERCY  AND  MR. 
BRISK. 


MERCY  IN  THE 

PRACTICE   OF  MERCY 

REJECTED,    WHILE 

MERCY   IN  THE   NAME 

OFMERC*  IS 


THE  PILGRIM'S  PROGRESS.  429 

said  she,  "  that  I  may  be  rich  in  good  works,  laying  a 
good  foundation  against  the  time  to  come,  that  I  may  lay 
hold  on  eternal  life."q  Why,  pr'ythee,  what  dost  thou  do 
with  them  ?  said  he.  Clothe  the  naked,  said  she.  With 
that  his  countenance  fell.  So  he  forbore  HE  FORSAKESHER, 
to  come  at  her  again.  And  when  he  was 
asked  the  reason  why,  he  said,  that  Mercy  was  a 
pretty  lass,  but  troubled  with  ill  conditions. 

When  he  had  left  her,  Prudence  said,  Did  I  not  tell 
thee,  that  Mr.  Brisk  would  soon  forsake  thee  ?  yea,  he 
will  raise  up  an  ill  report  of  thee  :  for,  notwithstanding 
his  pretence  to  religion,  and  his  seeming 

1  •»«•  .      T.M-  -,     i  ~ 

love  to  Mercy,  yet  Mercy  and  he  are  or 
tempers  so  different,  that  I  believe  they 
will  never  come  together.* 

q  1  Tim.  vi.  18,  19. 

*  Young  people  ought  not  wholly  to  follow  their  own  judgments  in  this 
most  important  concern,  on  which  the  comfort  and  usefulness  of  their  whole 
future  lives  in  a  great  measure  depend  :  and  yet  it  is  equally  dangerous  to 
advise  with  improper  counsellors.  The  names  of  the  maidens  of  the  house, 
show  what  kind  of  persons  should  be  consulted  :  and,  when  such  friends 
are  of  opinion  that  there  is  danger  of  a  clog,  instead  of  a  helper,  in  the  way 
to  heaven,  all  who  love  their  own  souls,  will  speedily  determine  to  reject 
the  proposal,  however  agreeable  in  all  other  respects.  The  apostolical  rule, 
*  Only  in  the  Lord,'  is  absolute.  The  most  upright  and  cautious  may  indeed 
be  deceived  ;  but  they,  who  neglect  to  ask,  or  refuse  to  take  counsel,  will 
be  sure  to  smart  for  their  folly,  if  they  be  indeed  the  children  of  God.  An 
unbelieving  partner  must  be  a  continual  source  of  anxiety  and  uneasiness  ; 
a  thorn  in  the  side  ;  and  an  hindrance  to  all  family  religion,  and  the  pious 
education  of  children,  who  generally  adhere  to  the  maxims  and  practices 
of  the  ungodly  party.  Nothing  tends  more  than  such  marriages,  to  induce 
a  declining  state  of  religion  ;  or  indeed  more  plainly  shows  that  it  is  already 
in  a  very  unprosperous  state.  But,  when  Christians  plainly  avow  their  prin- 
ciples, purposes,  and  rules  of  conduct,  they  may  commonly  detect  and  shake 
off  such  selfish  pretenders  :  while  the  attempts  made  to  injure  their  charac- 
ters, will  do  them  no  material  detriment,  and  will  render  them  the  more 
thankful  for  having  escaped  the  snare. 


430  THE  PILGRIM'S  PROGRESS. 

MER.  I  might  have  had  husbands  before  now,  though 
I  spoke  not  of  it  to  any  :  but  they  were  such  as  did  not 
like  my  conditions,  though  never  did  any  of  them  find 
fault  with  my  person.  So  they  and  I  could  not  agree. 

PRUD.  Mercy  in  our  days,  is  but  little  set  by,  any 
further  than  as  to  its  name  :  the  practice,  which  is  set 
forth  by  thy  conditions,  there  are  but  few  that  can 
abide. 

Well,  said  Mercy,  if  nobody  will  have  me,  I  will  die 

MERCY'S       a  maid,  or  my  conditions  shall  be  to  me  as 

a  husband  :  for  I  cannot  change  my  nature  ; 

and  to  have  one  that  lies  cross  to  me  in  this,  that  I 

purpose  never  to  admit  of  as  long  as  I  live.     I  had  a 

HOW  MERCY'S  sis-  sister,  named  Bountiful,  that  was  married 

TER     WAS     SERVED 

BY    HER    HOSBAND.      fa      Q^Q      Qf     ^686      CllUrlS  I      but      1)6      Q.l\d      SUB 


could  never  agree  ;  but,  because  my  sister  was  resolved 
to  do  as  she  had  begun,  that  is,  to  show  kindness  to  the 
poor,  therefore  her  husband  first  cried  her  down  at  the 
cross,  and  then  turned  her  out  of  his  doors. 

PRUD.  And  yet  he  was  a  professor,  I  warrant  you  ! 
MER.  Yes,  such  a  one  as  he  was,  and  of  such  as  he 
the  world  is  now  full  :  but  I  am  for  none  of  them  all. 
Now,  Matthew,  the  eldest  son  of  Christiana,  fell  sick, 
and  his  sickness  was  sore  upon  him,  for  he 
was  much  pained  in  his  bowels,  so  that  he 
was  with  it,  at  times,  pulled   as  it  were   both   ends 
together.     There  dwelt  also  not  far  from  thence,  one 
Mr.  Skill,  an  ancient  and  well-approved  physician.    So 
Christiana  desired  it,  and  they  sent  for  him,  and  he 
came  :  when  he  was  entered  the  room,  and  had  a  little 
observed  the  boy,  he  concluded  that  he  was 
sick  of  the   gripes.     Then  he   said  to  his 
mother,  What  diet  has   Matthew  of  late   fed  upon  ? 


MATTHEW 
FALLS   SICK. 


OHIPES    OF 
CONSCIENCE. 


THE   PHYSICIAN'S 
JUDGMENT. 


THE  PILGRIM'S   PROGRESS.  431 

Diet !  said  Christiana,  nothing  but  what  is  wholesome. 

The  physician   answered,  This  boy  has 

been  tampering  with  something  that  lies 

in  his  maw  undigested,  and  that  will  not  away  without 

means.     And  I  tell  you,  he  must  be  purged,  or  else  he 

will  die. 

Then  said  Samuel,  Mother,  what  was  that  which  my 
brother  did  gather  up  and  eat,  so  soon  as  MOT£ERLIN  MTISNDHOF 

f  .1  .1         ,       •  .       THE   FRUIT  HIS  BRO- 

we  were  come  from  the  gate  that  is  at  THER  DID  EAT. 
the  head  of  this  way  ?    You  know  that  there  was  an 
orchard  on  the  left  hand,  on  the  other  side  of  the  wall, 
and  some   of  the  trees  hung  over  the  wall,  and  my 
brother  did  pluck  and  eat. 

True,  my  child,  said  Christiana,  he  did  take  thereof, 
and  did  eat :  naughty  boy  as  he  was,  I  chid  him,  and 
yet  he  would  eat  thereof. 

SKILL.  I  knew  he  had  eaten  something  that  was  not 
wholesome  food ;  and  that  food,  to  wit,  that  fruit,  is 
even  the  most  hurtful  of  all.  It  is  the  fruit  of  Beelze- 
bub's orchard.  I  do  marvel  that  none  did  warn  you  of 
it :  many  have  died  thereof. 

Then  Christiana  began  to  cry;  and  she  said,  O  naughty 
boy!  and  O  careless  mother!  what  shall  I  do  for 
my  son?* 

*  Sin,  heedlessly  or  wilfully  committed,  after  the  Lord  has  spoken  peace 
to  our  souls,  often  produces  great  distress  long  afterward ;  and  sometimes 
darkness  and  discouragement  oppress  the  mind,  when  the  special  cause  of 
them  is  not  immediately  recollected  :  for  we  have  grieved  the  Holy  Spirit 
and  he  withholds  his  consolations.  In  this  case  we  should  adopt  the  prayer 
of  Job,  'Do  not  condemn  me;  show  me  wherefore  thou  con tendest  with 
me :'  and  this  inquiry  will  often  be  answered  by  the  discourse  of  skilful 
ministers,  and  the  faithful  admonitions  of  our  fellow  Christians.  When 
hopeful  professors  are  greatly  cast  down,  it  is  not  wise  to  administer  cordials 
to  them  immediately  :  but  to  propose  such  questions  as  may  lead  to  a  discovery 
of  the  concealed  cause  of  their  distress.  Thus  it  will  often  be  found,  that 


THE    LATIN 
1   BORROW. 


432  THE  PILGRIM'S  PROGRESS. 

SKILL,  Come,  do  not  be  too  much  dejected ;  the  boy 
may  do  well  again,  but  he  must  purge  and  vomit. 

CHR.  Pray,  sir,  try  the  utmost  of  your  skill  with  him, 
whatever  it  costs. 

SKILL.  Nay,  I  hope  I  shall  be  reasonable. — So  he 
made  him  a  purge,  but  it  was  too  weak ;  'twas  said,  it 
was  made  of  the  blood  of  a  goat,  the  ashes  of  a  heifer, 
and  with  some  of  the  juice  of  hyssop,  &c.r  When 
Mr.  Skill  had  seen  that  that  purge  was  too  weak,  he 
made  him  one  to  the  purpose ;  it  was  made  ex 
carne  et  sanguine  Christi  ;9  (you  know  physi- 
cians give  strange  medicines  to  their  patients :)  and  it 
was  made  into  pills,  with  a  promise  or  two,  and  a  propor- 
tionable quantity  of  salt.1  Now,  he  was  to  take  them 
three  at  a  time,  fasting,  in  half  a  quarter  of  a  pint  of 
the  tears  of  repentance.11 

When  this  potion  was  prepared,  and  brought  to  the 
boy,  he  was  loath  to  take  it,  though  torn 
with  the  gripes  as  if  he  should  be  pulled 
in  pieces.  Come,  come,  said  the  physician,  you  must 
take  it.  It  goes  against  my  stomach,  said  the  boy.  I 
must  have  you  take  it,  said  his  mother.  I  shall  vomit 
it  up  again,  said  the  boy.  Pray,  sir,  said  Christiana  to 
Mr.  Skill,  how  does  it  taste  ?  It  has  no  ill  taste,  said 
THE  MOTHER  TASTES  the  doctor  i  andwith  that  she  touched 

IT,      AND      PERSUADES 

one  of  the  pills  with  the  tip  of  her 
tongue.  O  Matthew,  said  she,  this  potion  is  sweeter 
than  honey.  If  thou  lovest  thy  mother,  if  thou  lovest 

r  Heb.  ix.  19.  x.  1—4.        s  John  vi.  54—57.        t  Mark  ix.  49.        u  Zech.  xii.  10. 

they  have  been  tampering  with  forbidden  fruit ;  which  discovery  may  tend 
to  their  humiliation,  and  produce  a  similar  effect  on  those  who  have 
neglected  their  duty,  by  suffering  others  to  sin  without  warning  or 
reproof. 


THE  BOY  LOATH  TO 
TAKE  THE  PHYSIC. 


THE  PILGRIM'S  PROGRESS.  433 

thy  brothers,  if  thou  lovest  Mercy,  if  thou  lovest  thy 
life,  take  it.  So,  with  much  ado,  after  a  short  prayer 
for  the  blessing  of  God  upon  it,  he  took  it,  and  it 
wrought  kindly  with  him.  It  caused  him  to  purge,  it 
caused  him  to  sleep,  and  to  rest  quietly ;  it  put  him  into 
a  fine  heat  and  breathing  sweat,  and  it  quite  rid  him  of 
his  gripes.* 

So  in  a  little  time  he  got  up,  and  walked  about  with 
a  staff,  and  would  go  from  room  to  room, 
and  talk  with  Prudence,  Piety,  and  Cha-  FAITH 
rity,  of  his  distemper,  and  how  he  was  healed. 

So,  when  the  boy  was  healed,  Christiana  asked  Mr. 
Skill,  saying,  Sir,  what  will  content  you  for  your  pains 
and  care  to  and  of  my  child  ?  And  he  said,  You  must 
pay  the  Master  of  the  College  of  Physicians,  according 
to  rules  made  in  that  case,  and  provided/ 

But,  sir,  said  she,  what  is  this  pill  good  for  else  ? 

SKILL.  It  is  a  universal  pill ;  it  is  good  THE  PILL  A  17NI. 
against  all  the  diseases  that  pilgrims  are 


A   WORD    OF  GOD 
IN     THE      HAND      OF 


VERSAL  REMEDY. 


v  Heb.  xiii.  15. 

*  To  support  the  allegory,  the  author  gives  the  Physician's  prescription  in 
Latin ;  but  he  adds  in  the  margin,  with  admirable  modesty,  The  Latin  I 
borrow.  *  Without  the  shedding  of  blood,  there  is  no  remission  of  sins,'  or 
true  peace  of  conscience ;  *  the  blood  of  bulls  and  goats  cannot  take  away 
sin :'  nothing,  therefore,  can  bring  health  and  cure,  in  this  case,  but  the 
'  body  and  blood  of  Christ?  as  broken  and  shed  for  our  sins.  These  blessings 
are  made  ours  by  faith  exercised  on  the  promises  of  God ;  the  sanctifying 
grace  of  the  Holy  Spirit,  which  seasons  our  words  and  actions  as  with  salt, 
always  connects  with  living  faith;  and  godly  sorrow,  working  genuine 
repentance,  is  renewed  every  time  we  look  to  the  Saviour,  whom  we  have 
pierced  by  our  recent  offences,  and  of  whom  we  again  seek  forgiveness. 
The  natural  pride,  stoutness,  and  unbelief  of  our  hearts,  render  us  very 
reluctant  to  this  humiliating  method  of  recovering  peace  and  spiritual 
strength;  and  this  often  prolongs  our  distress:  yet  nothing  yields  more 
unalloyed  comfort,  than  thus  abasing  ourselves  before  God,  and  relying  on 
his  mercy  through  the  atonement  and  mediation  of  his  beloved  Son. 

3E 


434  THE  PILGRIM'S   PROGRESS. 

incident  to ;  and,  when  it  is  well  prepared,  will  keep 
good  time  out  of  mind. 

CHR.  Pray,  sir,  make  me  up  twelve  boxes  of  them ; 
for,  if  I  can  get  these,  I  will  never  take  other  physic. 

SKILL.  These  pills  are  good  to  prevent  diseases,  as 
well  as  to  cure  when  one  is  sick.  Yea,  I  dare  say  it, 
and  stand  to  it,  that  if  a  man  will  but  use  this  physic  as 
he  should,  it  will  make  him  live  for  ever.w  But,  good 
Christiana,  thou  must  give  these  pills  no  other  way  but 
IN  A  GLASS  OF  THE  as  I  have  prescribed ;  for  if  you  do,  they 

TEARSOFREPENT-  m 

will  do  no  good.*  So  he  gave  unto  Chris- 
tiana physic  for  herself  and  her  boys,  and  for  Mercy ; 
and  bid  Matthew  take  heed  how  he  ate  any  more  green 
plums ;  and  kissed  them,  and  went  his  way. 

It  was  told  you  before,  that  Prudence  bid  the  boys, 
that  if  at  any  time  they  would,  they  should  ask  her 
some  questions  that  might  be  profitable,  and  she  would 
say  something  to  them. 

Then  Matthew,  who  had  been  sick,  asked  her,  Why, 
OF  PHYSIC,  for  the  most  part,  physic  should  be  bitter  to 
our  palates  ? 

PRUD.  To  show  how  unwelcome  the  word  of  God, 
and  the  effects  thereof,  are  to  a  carnal  heart. 

MAT.  Why  does  physic,  if  it  does  good, 
purge,  and  cause  to  vomit  ? 

PRUD.  To  show,  that  the  word,  when  it  works 
effectually,  cleanseth  the  heart  and  mind.  For  look, 

w  John  vi.  51. 

*  This  hint  should  be  carefully  noted.  Numbers  abuse  the  doctrine  of 
free  salvation,  by  the  merit  and  redemption  of  Christ,  and  presume  on  for- 
giveness, when  they  are  destitute  of  genuine  repentance,  and  give  no  evi- 
dence of  sanctification.  But  this  most  efficacious  medicine  in  that  case  will 
'  do  no  good ;'  or  rather  the  perverse  abuse  of  it  will  increase  their  guilt, 
and  tend  to  harden  their  hearts  in  sin. 


OF   THE    EFFECTS 
OF     PHYSIC. 


THE  PILGRIM'S   PROGRESS.  435 

what  the  one  doth  to  the  body,  the  other  doth  to  the 
soul. 

MAT.  What  should  we  learn  by  seeing  the  flame  of 
our  fire  go  upwards;  and  by  seeing  the       OFFIREANDOP 
beams  and  sweet  influences  of  the  sun 
strike  downwards  ? 

PRUD.  By  the  going  up  of  the  fire,  we  are  taught  to 
ascend  to  heaven  by  fervent  and  hot  desires.  And  by 
the  sun's  sending  his  heat,  beams,  and  sweet  influences, 
downwards,  we  are  taught  that  the  Saviour  of  the  world, 
though  high,  reaches  down  with  his  grace  and  love  to 
us  below. 

MAT.  Whence  have  the  clouds  their  water?  OF  THE  CLODDS. 

PRUD.  Out  of  the  sea. 

MAT.  What  may  we  learn  from  that  ? 

PRUD.  That  ministers  should  fetch  their  doctrine 
from  God. 

MAT.  Why  do  they  empty  themselves  upon  the  earth  ? 

PRUD.  To  show,  that  ministers  should  give  out  what 
they  know  of  God  to  the  world. 

MAT.  Why  is  the  rainbow  caused  by  OF  THE  RAINBOW. 
the  sun? 

PRUD.  To  show,  that  the  covenant  of  God's  grace  is 
confirmed  to  us  in  Christ. 

MAT.  Why  do  the  springs  come  from  OF  THE  SPRINGS. 
the  sea  to  us  through  the  earth  ? 

PRUD.  To  show,  that  the  grace  of  God  comes  to  us 
through  the  body  of  Christ. 

MAT.  Why  do  some  of  the  springs  rise  out  of  the 
tops  of  high  hills  ? 

PRUD.  To  show,  that  the  Spirit  of  grace  shall  spring 
up  in  some  that  are  great  and  mighty,  as  well  as  in 
many  that  are  poor  and  low. 


436  THE  PILGRIM'S  PROGRESS. 

OF  THE  CANDLE    MAT.  Why  doth  the  fire  fasten  upon  the 
candlewick  ? 

PRUD.  To  show,  that  unless  grace  doth  kindle  upon 
the  heart,  there  will  be  no  true  light  of  life  in  us. 

MAT.  Why  are  the  wick  and  tallow  and  all  spent  to 
maintain  the  light  of  the  candle  ? 

PRUD.  To  show,  that  body  and  soul  and  all  should 
be  at  the  service  of,  and  spend  themselves  to  maintain 
in  good  condition,  that  grace  of  God  that  is  in  us. 
OP  THE  PELICAN.     MAT.  Why  doth  the  pelican  pierce  her 
own  breast  with  her  bill  ? 

PRUD.  To  nourish  her  young  ones  with  her  blood ; 
and  thereby  to  show,  that  Christ  the  Blessed  so  loved 
his  young,  his  people,  as  to  save  them  from  death  by 
his  blood. 

OF  THE  COCK.  MAT.  What  may  one  learn  by  hearing  the 
cock  to  crow  ? 

PRUD.  Learn  to  remember  Peter's  sin,  and  Peter's 
repentance.  The  cock's  crowing  shows  also,  that  day 
is  coming  on:  let  then  the  crowing  of  the  cock  put 
thee  in  mind  of  that  last  and  terrible  day  of  judgment. 

Now,  about  this  time  their  month  was  out ;  where- 
fore they  signified  to  those  of  the  house,  that  it  was 
convenient  for  them  to  up  and  be  going.  Then  said 
Joseph  to  his  mother,  It  is  proper  that  you  forget  not 
to  send  to  the  house  of  Mr.  Interpreter,  to  pray  him 
SOMETIMES KCAAL!  to  grant  that  Mr.  Great-heart  should  be 

THE       STRONG       TO  ••  j  •. 

PRAYERS.  sent  unto  us,  that  he  may  be  our  con- 

ductor for  the  rest  of  the  way.  Good  boy,  said  she,  I 
had  almost  forgot.  So  she  drew  up  a  petition,  and 
prayed  Mr.  Watchful,  the  porter,  to  send  it  by  some 
fit  man  to  her  good  friend  Mr.  Interpreter ;  who,  when 
it  was  come,  and  he  had  seen  the  contents  of  the 


THEY  PROVIDE  TO 
BE  GONE  ON  THEIR 
WAY. 


THE  PILGRIM'S   PROGRESS.  437 

petition,  said  to  the  messenger,  Go  tell  them  that  I  will 
send  him.* 

When  the  family  where  Christiana  was,  saw  that 
they  had  a  purpose  to  go  forward,  theyx 
called  the  whole  house  together,  to  give 
thanks  to  their  King,  for  sending  of  them  such  pro- 
fitable guests  as  these.  Which  done,  they  said  unto 
Christiana,  And  shall  we  not  show  thee  something,  as 
our  custom  is  to  do  to  pilgrims,  on  which  thou  mayest 
meditate  when  thou  art  upon  the  way  ?  So  they  took 
Christiana,  her  children,  and  Mercy,  into  the  closet,  and 
showed  them  one  of  the  apples  that  Eve  ate  of,  and 
that  she  also  did  give  to  her  husband,  and  EVE'S  APPLE. 
that  for  the  eating  of  which  they  were  both  turned  out 
of  Paradise ;  and  asked  her,  What  she  thought  that 
was?  Then  Christiana  said,  It  is  food  or  poison,  I 
know  not  which.  So  they  opened  the  matter 
to  her,  and  she  held  up  her  hands  and 
wondered/ 1 

\  Gen.  iii.  1— G.    Rom.  vii.  24. 

*  This  may  be  applied  to  the  case  of  persons  who  are  unavoidably  removed 
from  those  places,  where  they  first  made  an  open  profession  of  the  faith. 
The  vigilant  pastor,  who  can  no  longer  watch  for  their  souls,  will  earnestly 
recommend  them  to  the  care  of  some  other  minister,  and  join  with  them  in 
prayer,  that  the  same  faithful  services,  or  better,  may  be  rendered  them  by 
other  servants  of  their  common  Lord. 

t  The  nature  of  the  first  transgression ;  the  ambiguous  insinuations  by 
which  the  tempter  seduced  Eve,  and  by  her,  Adam ;  the  motives  from  which 
they  ate  the  forbidden  fruit;  and  the  dreadful  disappointment  that  followed; 
with  all  the  aggravations  and  consequences  of  that  most  prolific  offence, 
which  contained  in  it,  as  in  miniature  and  embryo,  all  future  sins,  are  very 
instructive  and  affecting  to  the  pious  mind.  For  the  enemy  still  proceeds 
against  us,  according  to  the  same  general  plan ;  suggesting  hard  thoughts 
of  God,  doubts  about  the  restrictions  and  threatenings  of  his  word,  proud 
desires  of  independence  or  useless  knowledge,  hankerings  after  forbidden 
indulgence,  and  hopes  of  enjoying  the  pleasures  of  sin,  without  feeling  the 
punishment  denounced  against  transgressors. 


A   SIGHT    OF  SIN 
IS    AMAZING. 


A   SIGHT   OF   CHRIST 

is  TAKING. 


GOLDEN 
ANCHOR. 


438  THE  PILGRIM'S  PROGRESS. 

JACOB'S  Then  they  had  her  to  a  place,  and  showed  her 
R'  Jacob's  ladder.  Now  at  that  time  there  were 
some  angels  ascending  upon  it.  So  Christiana  looked 
and  looked  to  see  the  angels  go  up ;  so  did  the  rest  of 
the  company/  Then  they  were  going  into  another 
place,  to  show  them  something  else:  but  James  said 
to  his  mother,  Pray  bid  them  stay  here  a 
little  longer,  for  this  is  a  curious  sight. 
So  they  turned  again,  and  stood  feeding  their  eyes  with 
this  so  pleasant  a  prospect.*  After  this,  they  had  them 
into  a  place,  where  did  hang  up  a  golden  anchor. 
So  they  bid  Christiana  take  it  down ;  for,  said 
they,  you  shall  have  it  with  you,  for  'tis  of  absolute 
necessity  that  you  should,  that  you  may  lay  hold  of  that 
within  the  veil,  and  stand  steadfast  in  case  you  should 
meet  with  turbulent  weather:  so  they  were  glad  there- 
OF  ABRAHAM  of.zt  Then  they  took  them,  and  had  them 

OFFERING    UP 

to  the  mount  upon  which  Abraham  our 
father  offered  up  Isaac  his  son,  and  showed  them  the 
altar,  the  wood,  the  fire,  and  the  knife ;  for  they  remain 

y  Gen.  xxviii.  12.  z  Joel.  iii.  16.    Heb.  vi.  19. 

*  Christ,  in  his  person  and  offices,  is  the  medium  of  communication 
between  heaven  and  earth,  between  God  and  man :  by  him  sinners  come  to 
God  with  acceptance,  and  God  dwells  with  them  and  is  glorified ;  through 
him  they  present  their  worship  and  services,  and  receive  supplies  of  all 
heavenly  blessings ;  and  for  his  sake  angels  delight  in  *  ministering  to  the 
heirs  of  salvation,'  as  instruments  of  his  providential  care  over  them  and  all 
their  concerns.  This  was  represented  or  typified  by  Jacob's  ladder. 

f  The  hope  of  glory,  or  of  the  fulfilment  of  all  God's  promises  to  our  souls, 
is  the  golden  Anchor,  by  which  we  must  be  kept  steadfast  in  the  faith,  and 
encouraged  to  abide  in  our  proper  station,  amidst  the  storms  of  temptation, 
affliction,  and  persecution.  This  it  will  certainly  effect;  provided  it  be 
genuine  and  living,  grounded  on  the  word  of  God,  springing  from  faith  in 
his  Son,  warranted  by  the  experience  of  his  grace,  and  accompanied  by 
prevailing  desires  of  a  holy  felicity,  in  the  presence,  favour,  and  service  of 
the  Lord. 


PRUDENCE'S 

VIRGINALS. 


THE  PILGRIM'S  PROGRESS.  439 

to  be  seen  to  this  very  day.  When  they  had  seen  it, 
they  held  up  their  hands,  and  blessed  themselves,  and 
said,  Oh !  what  a  man  for  love  to  his  Master,  and  for 
denial  to  himself,  was  Abraham ! 

After  they  had  showed  them  all  these  things,  Prudence 
took  them  into  a  dining  room,  where  stood  a 
pair  of  excellent  virginals:  so  she  played 
upon  them,  and  turned  what  she  had  showed  them  into 
this  excellent  song,  saying — 

Eve's  apple  we  have  showed  you ; 

Of  that  be  you  aware : 
You  have  seen  Jacob's  ladder  too, 

Upon  which  angels  are. 

An  anchor  you  received  have ; 

But  let  not  these  suffice, 
Until  with  Abra'm  you  have  gave 

Your  best  a  sacrifice. 

Now  about  this  time  one  knocked  at  the  door ;  so  the 
Porter  opened,  and,  behold,  Mr.  Great- 
heart  was  there.  But  when  he  was 
come  in,  what  joy  was  there :  for  it  came  now  afresh 
again  into  their  minds,  how  but  a  while  ago  he  had 
slain  old  Grim  Bloody-man  the  giant,  and  had  delivered 
them  from  the  lions. 

Then  said  Mr.  Great-heart  to  Christiana  and  to 
Mercy,  My  Lord  has  sent  each  of  you  a  HE  BRINGS  A 

*  '  •*  TOKEN     FROM    HIS 

bottle  of  wine,  and  also  some  parched    LOUD  WIT 
corn,  together  with  a  couple  of  pomegranates ;  he  has 
also  sent  the  boys  some  figs  and  raisins ;  to  refresh 
you  in  your  way. 

Then  they  addressed  themselves  to  their  journey; 
and  Prudence  and  Piety  went  along  with  them.  When 
they  came  to  the  gate,  Christiana  asked  the  Porter,  if 


MR.   GREAT-HEART 
COMES    AGAIN. 


CHRISTIANA  TAKES 
HER  LEAVE  OF  THE 
PORTER. 


440  THE  PILGRIM'S  PROGRESS. 

any  of  late  went  by.  He  said,  No,  only  one,  some 
time  since,  who  also  told  me,  that  of  late  there  had 
been  a  great  robbery  committed  on  the  King's  high- 
way, as  you  go :  but,  said  he,  the  thieves  are  taken, 
and  will  shortly  be  tried  for  their  lives.  Then  Chris- 
tiana and  Mercy  were  afraid ;  but  Matthew  said, 
Mother,  fear  nothing,  as  long  as  Mr.  Great-heart  is  to 
go  with  us,  and  to  be  our  conductor. 

Then  said  Christiana  to  the  Porter,  Sir,  I  am  much 
obliged  to  you  for  all  the  kindnesses 
that  you  have  showed  to  me  since  I 
came  hither ;  and  also  for  that  you  have  been  so  loving 
and  kind  to  my  children.  I  know  not  how  to  gratify 
your  kindness :  wherefore,  pray,  as  a  token  of  my 
respect  to  you,  accept  of  this  small  mite.  So  she  put  a 
gold  angel  in  his  hand :  and  he  made  a  low  obeisance, 
and  said,  Let  thy  garments  be  always 
white,  and  let  thy  head  want  no  ointment. 
Let  Mercy  live  and  not  die,  and  let  not  her  works  be 
few.  And  to  the  boys  he  said,  Do  you  fly  youthful 
lusts,  and  follow  after  godliness  with  them  that  are 
grave  and  wise ;  so  shall  you  put  gladness  into  your 
mother's  heart,  and  obtain  praise  of  all  that  are  sober- 
minded.  So  they  thanked  the  Porter,  and  departed. 

Now,  I  saw  in  my  dream,  that  they  went  forward 
until  they  were  come  to  the  brow  of  the  hill,  where 
Piety,  bethinking  herself,  cried  out,  Alas !  I  have  forgot 
what  I  intended  to  bestow  upon  Christiana  and  her 
companions ;  I  will  go  back  and  fetch  it.  So  she  ran 
and  fetched  it.  While  she  was  gone,  Christiana 
thought  she  heard  in  a  grove,  a  little  way  off  on  the 
right  hand,  a  most  curious  melodious  note,  with  words 
much  like  these: — 


THE   PORTERS 

BLESSING. 


THE  PILGRIM'S   PROGRESS.  441 

Through  all  my  life  thy  favour  is 
So  frankly  showed  to  me, 

That  in  thy  house  for  evermore 

i,.        ,         ,    11  i 
My  dwelling-place  shall  be. 

And  listening  still,  she  thought  she  heard  another 
answer  it,  saying, — 

For  why  7     The  Lord  our  God  is  good ; 

His  mercy  is  for  ever  sure ; 
His  truth  at  all  times  firmly  stood, 

And  shall  from  age  to  age  endure. 

So  Christiana  asked  Prudence  who  it  was  that  made 
those  curious  notes.  They  are,  said  she,  our  country 
birds :  they  sing  these  notes  but  seldom,  except  it  be  at 
the  spring  when  the  flowers  appear,  and  the  sun  shines 
warm,  and  then  you  may  hear  them  all  day  long.  I 
often,  said  she,  go  out  to  hear  them ;  we  also  oft-times 
keep  them  tame  in  our  house.  They  are  very  fine 
company  for  us  when  we  are  melancholy ;  also  they 
make  the  woods,  and  groves,  and  solitary  places,  places 
desirous  to  be  in.a 

By  this  time  Piety  was  come  again ;  so  she  said  to 
Christiana,  Look  here,  I  have  brought  thee  "TyBTol;  "£?"«; 
a  scheme  of  all  those  things  that  thou  hast  £!•«»•«,* 
seen  at  our  house,  upon  which  thou  mayest  look  when 
thou  findest  thyself  forgetful,  and  call  those  things 
again  to  remembrance,  for  thy  edification  and  comfort. 

Now  they  began  to  go  down  the  hill  into  the  Valley 
of  Humiliation.  It  was  a  steep  hill,  and  the  way  was 
slippery ;  but  they  were  very  careful ;  so  they  got  down 
pretty  well.  When  they  were  down  in  the  valley,  Piety 
said  to  Christiana,  This  is  the  place  where  Christian 
your  husband  met  with  the  foul  fiend  Apollyon,  and 

a  Song  ii.  11,  12. 

3F 


442  THE  PILGRIM'S  PROGRESS. 

where  they  had  that  dreadful  fight  that  they  had :  I 
know  you  cannot  but  have  heard  thereof.  But  be  of 
good  courage  ,•  as  long  as  you  have  here  Mr.  Great- 
heart  to  be  your  guide  and  conductor,  we  hope  you 
will  fare  the  better.  So  when  these  two  had  committed 
the  pilgrims  unto  the  conduct  of  their  guide,  he  went 
forward,  and  they  went  after. 

Then  said  Mr.  Great-heart,  We  need  not  be  so  afraid 
MR.  GREAT-HEART  of  this  valley,  for  here  is  nothing  to  hurt 

AT    THE    VALLEY     OF 

us,  unless  we  procure  it  to  ourselves.  It 
is  true,  Christian  did  here  meet  with  Apollyon,  with 
whom  he  also  had  a  sore  combat ;  but  that  fray  was 
the  fruit  of  those  slips  that  he  got  in  his  going  down 
the  hill:  for  they  that  get  slips  there,  must  look  for 
combats  here.  And  hence  it  is  that  this  valley  has  got 
so  hard  a  name.  For  the  common  people,  when  they 
hear  that  some  frightful  thing  has  befallen  such  a  one, 
in  such  a  place,  are  of  opinion  that  that  place  is 
haunted  with  some  foul  fiend,  or  evil  spirit ;  when,  alas ! 
it  is  for  the  fruit  of  their  own  doing  that  such  things  do 
befall  them  there. 

This  Valley  of  Humiliation  is  of  itself  as  fruitful  a 

place  as  any  the  crow  flies  over :  and  I  am  persuaded, 

WHY  CHRISTIAN  if  we  could  hit  upon  it,  we  might  find 

WAS     SO    BESET    IN 

uoMiLliiiLoEN.  OF  somewhere  hereabouts  something  that 
might  give  us  an  account  why  Christian  was  so  hardly 
beset  in  this  place. 

Then  said  James  to  his  mother,  Lo,  yonder  stands 
A  PILLAR  WITH    a  pillar,  and  it  looks  as  if  something  was 

AN      INSCRIPTION 

written  thereon ;  let  us  go  and  see  what 
it  is.  So  they  went  and  found  there  written,  "Let 
Christian's  slips,  before  he  came  hither,  and  the  battles 
that  he  met  with  in  this  place,  be  a  warning  to  those 
that  come  after." 


THE  PILGRIM'S   PROGRESS.  443 

Lo,  said  their  guide,  did  not  I  tell  you  that  there  was 
something  hereabouts  that  would  give  intimation  of  the 
reason  why  Christian  was  so  hard  beset  in  this  place  ? 
Then,  turning  himself  to  Christiana,  he  said,  No  dis- 
paragement to  Christian,  more  than  to  any  others  whose 
hap  and  lot  it  was.  For  it  is  easier  going  up  than  down 
this  hill,  and  that  can  be  said  but  of  few  hills  in  all 
these  parts  of  the  world.  But  we  will  leave  the  good 
man,  he  is  at  rest,  he  also  had  a  brave  victory  over  his 
enemy:  let  Him  grant  that  dwelleth  above,  that  we 
fare  not  worse,  when  we  come  to  be  tried,  than  he.* 

But  we  will  come  again  to  this  Valley  of  Humiliation. 
It  is   the   best   and   most  fruitful   piece 
of  ground  in   all  these  parts.     It  is  fat 


THIS      VALLEY      A 
BRAVE    PLACE. 


*  As  the  author  here  evidently  alluded  to  some  particulars  in  his  own 
experience,  a  more  explicit  account  of  these  slips  would  have  been  very 
interesting  and  instructive ;  but  as  it  is,  we  can  only  conjecture  his  meaning. 
He  probably  referred  to  some  erroneous  conclusions  which  he  had  formed, 
concerning  the  measure  of  the  Lord's  dealings  with  his  people,  and  the 
nature  of  their  situation  in  this  world.  Having  obtained  peace  and  comfort, 
and  enjoyed  sweet  satisfaction  in  communion  with  his  brethren,  he  expected 
the  continuance  of  this  happy  frame,  and  considered  it  as  the  evidence  of 
his  acceptance:  so  that  afflictions  and  humiliating  discoveries  of  the  evils  of 
his  heart,  by  interrupting  his  comforts,  induced  him  to  conclude  that  his  past 
experience  was  a  delusion,  and  that  God  was  become  his  enemy ;  and  this 
unscriptural  way  of  judging  concerning  his  state  seems  to  have  made  way 
for  the  dark  temptations  that  followed.  Were  it  not  for  such  mistakes, 
humiliating  dispensations  and  experiences  would  not  have  any  necessary 
connexion  with  terror;  and  they  would  give  less  occasion  to  temptations 
than  prosperity  and  comfort  do :  while  a  lowly  condition  is  exempted  from 
the  numberless  snares,  incumbrances,  and  anxieties  of  a  more  exalted 
station :  and  humility  is  the  parent  of  patience,  meekness,  contentment, 
thankfulness,  and  every  holy  disposition  that  can  enrich  and  adorn  the  soul. 
A  far  greater  proportion  of  believers  are  found  in  inferior  circumstances, 
than  among  the  wealthy ;  and  they  who  are  kept  low  commonly  thrive  the 
best,  and  are  most  simple  and  diligent.  Without  poverty  of  spirit,  we  can- 
not possess  '  the  unsearchable  riches  of  Christ:'  and  more  promises  are  made 
to  the  humble,  than  to  any  other  character  whatsoever. 


MEN    THRIVE 
TUB       VALLEY      OP 
HUMILIATION. 


444  THE  PILGRIM'S   PROGRESS. 

ground ;  and,  as  you  see,  consisted!  much  in  meadows ; 
and  if  a  man  was  to  come  here  in  the  summer  time,  as 
we  do  now,  if  he  knew  not  any  thing  before  thereof,  and 
if  he  also  delighted  himself  in  the  sight  of  his  eyes, 
he  might  see  that  which  would  be  delightful  to  him. 
Behold  how  green  this  valley  is;  also  how  beautiful 
with  lilies.b  I  have  known  many  labouring  men  that 
have  got  good  estates  in  this  Valley  of  Humiliation ; 
IN  (for  "  God  resisteth  the  proud,  but  giveth 
grace  to  the  humble;"0)  for  indeed  it  is 
a  very  fruitful  soil,  and  doth  bring  forth  by  handfuls. 
Some  also  have  wished  that  the  next  way  to  their 
Father's  house  were  here,  that  they  might  be  troubled 
no  more  with  either  hills  or  mountains  to  go  over :  but 
the  way  is  the  way,  and  there  is  an  end.* 

Now  as  they  were  going  along,  and  talking,  they 
spied  a  boy  feeding  his  father's  sheep.  The  boy  was  in 
very  mean  clothes,  but  of  a  fresh  and  well-favoured 
countenance ;  and  as  he  sat  by  himself  he  sung.  Hark, 
said  Mr.  Great-heart,  to  what  the  shepherd's  boy  saith : 
so  they  hearkened,  and  he  said, 

He  that  is  down,  needs  fear  no  fall ; 

He  that  is  low,  no  pride  : 
He  that  is  humble,  ever  shall 

Have  God  to  be  his  guide. 

b  Song  ii.  1.  c  James  iv.  6.    1  Pet.  v.  5. 

*  The  consolations  of  humble  believers,  even  in  their  lowest  abasement, 
when  favoured  by  the  exhilarating  and  fertilizing  beams  of  the  Sun  of 
Righteousness,  are  represented  under  this  emblem.  The  lilies  are  the 
harmless  and  holy  disciples  of  Christ,  who  adorn  a  poor  and  obscure  condi- 
tion of  life;  and  who  are  an  ornament  to  religion,  being  'clothed  with 
humility.'  Many  grow  rich  in  faith  and  good  works  in  retirement  and 
obscurity ;  and  become  averse,  even  at  the  call  of  duty,  to  emerge  from  it, 
lest  any  advancement  should  lead  them  into  temptation,  stir  up  their  pride, 
or  expose  them  to  envy  and  contention. 


THE  PILGRIM'S   PROGRESS.  445 

I  am  content  with  what  I  have, 

Little  be  it  or  much ; 
And,  Lord,  contentment  still  I  crave, 

Because  thou  savest  such. 

Fulness  to  such  a  hurden  is, 

That  go  on  pilgrimage ; 
Here  little,  and  hereafter  bliss, 

Is  best  from  age  to  age. d 

Then  said  the  guide,  Do  you  hear  him  ?  I  will  dare 
to  say,  this  boy  lives  a  merrier  life,  and  wears  more  of 
that  herb  called  heart's-ease  in  his  bosom,  than  he  that 
is  clad  in  silk  and  velvet.  But  we  will  proceed  in  our 
discourse.* 

In  this  valley  our  Lord  formerly  had  his  country- 
house;  he  loved  much  to  be  here:  he  CHRIST  WHEN  IN 

,         ,  it  i  If  THE    FLESH    HAD    HIS 

loved  also  to  walk  these  meadows,  tor  COUNTRY-HOUSE  IN 

THE  VALLEY  OF  HO- 

he  found  the  air  was  pleasant.  Besides,  MILIATION- 
here  a  man  shall  be  free  from  the  noise,  and  from  the 
hurryings  of  this  life :  all  states  are  full  of  noise  and 
confusion,  only  the  Valley  of  Humiliation  is  that  empty 
and  solitary  place.  Here  a  man  shall  not  be  so  let  and 
hindered  in  his  contemplation,  as  in  other  places  he  is 
apt  to  be.  This  is  a  valley  that  nobody  walks  in,  but 
those  that  love  a  pilgrim's  life.  And  though  Christian 
had  the  hard  hap  to  meet  here  with  Apollyon,  and  to 
enter  with  him  in  a  brisk  encounter ;  yet  I  must  tell 
you,  that  in  former  times  men  have  met  with  angels 
here,  have  found  pearls  here,  and  have  in  this  place 
found  the  words  of  life.6 

Did  I  say  our  Lord  had  here  in  former  days  his 

d  Heb.  xiii.  5.  e  Hos.  xii.  4,  5. 

*  Perhaps  the  Shepherd's  boy  may  refer  to  the  obscure  but  quiet  station 
of  some  pastors  over  small  congregations,  who  live  almost  unknown  to  their 
brethren,  but  are  in  a  measure  useful,  and  very  comfortable. 


FORGETFUL 
GREEN. 


446  THE  PILGRIM'S  PROGRESS. 

country-house,  and  that  he  loved  here  to  walk  ?  I  will 
add,  in  this  place,  and  to  the  people  that  love  and  trace 
these  grounds,  he  has  left  a  yearly  revenue  to  be  faith- 
fully paid  them  at  certain  seasons  for  their  maintenance 
by  the  way,  and  for  their  further  encouragement  to  go 
on  in  their  pilgrimage.* 

Now,  as  they  went  on,  Samuel  said  to  Mr.  Great- 
heart,  Sir,  I  perceive  that  in  this  valley  my  father  and 
Apollyon  had  their  battle;  but  whereabout  was  the 
fight  ?  for  I  perceive  this  valley  is  large. 

GREAT.  Your  father  had  the  battle  with  Apollyon  at 
a  place  yonder  before  us,  in  a  narrow  pas- 
sage, just  beyond  Forgetful  Green.  And, 
indeed,  that  place  is  the  most  dangerous  place  in  all 
these  parts ;  for  if  at  any  time  pilgrims  meet  with  any 
brunt,  it  is  when  they  forget  what  favours  they  have 
received,  and  how  unworthy  they  are  of  them.f  This 

*  Our  Lord  chose  retirement,  poverty,  and  an  obscure  station,  as  the  rest 
and  delight  of  his  own  mind ;  as  remote  from  bustle  and  contention,  and 
favourable  to  contemplation  and  devotion  :  so  that  his  appearance  in  a  public 
character,  and  in  crowded  scenes,  for  the  good  of  mankind  and  the  glory  of 
the  Father,  was  a  part  of  his  self-denial,  in  which  'he  pleased  not  himself.' 
Indeed  there  is  a  peculiar  congeniality  between  a  lowly  mind,  and  a  lowly 
condition :  and  as  much  violence  is  done  to  the  inclinations  of  the  humble, 
when  they  are  rendered  conspicuous  and  advanced  to  high  stations,  as  to 
those  of  the  haughty,  when  they  are  thrust  down  into  obscurity  and  neglect. 
Other  men  seem  to  be  banished  into  this  Valley ;  but  the  poor  in  spirit  love 
to  walk  in  it :  and,  though  some  believers  here  struggle  with  distressing 
temptations,  others  in  passing  through  it  enjoy  much  communion  with  God. 

t  When  consolations  and  privileges  betray  us  into  forgetfulness  of  our 
entire  unworthiness  of  such  special  favours,  humiliating  dispensations  com- 
monly ensue;  and  these  sometimes  reciprocally  excite  murmurs  and  forget- 
fulness of  past  mercies.  Thus  Satan  gains  an  opportunity  of  assaulting 
the  soul  with  dreadful  temptations :  and,  while  at  one  moment  hard  thoughts 
of  God,  or  doubts  concerning  the  truth  of  his  word,  are  suggested  to  our 
minds;  at  the  next  we  may  be  affrighted  by  our  own  dreadful  rebellion  and 
ingratitude,  prompted  to  condemn  ourselves  as  hypocrites,  and  almost  driven 
to  despair. 


HUMILITY    A    SWEET 
GRACE. 


THE  PILGRIM'S  PROGRESS.  447 

is  the  place  also  where  others  have  been  hard  put  to 
it. — But  more  of  the  place  when  we  are  come  to  it; 
for  I  persuade  myself,  that  to  this  day  there  remains 
either  some  sign  of  the  battle,  or  some  monument  to 
testify  that  such  a  battle  there  was  fought. 

Then  said  Mercy,  I  think  I  am  as  well  in  this  valley 
as  I  have  been  any  where  else  in  all  our 
journey :  the  place,  methinks,  suits  with 
my  spirit.  I  love  to  be  in  such  places  where  there  is 
no  rattling  with  coaches,  nor  rumbling  with  wheels: 
methinks,  here  one  may,  without  much  molestation,  be 
thinking  what  he  is,  whence  he  came,  what  he  has 
done,  and  to  what  the  King  has  called  him :  here  one 
may  think,  and  break  at  heart,  and  melt  in  one's  spirit, 
until  one's  eyes  become  "  as  the  fish-pools  of  Heshbon." 
They  that  go  rightly  through  this  "  valley  of  Baca, 
make  it  a  well ;  the  rain,"  that  God  sends  down  from 
heaven  upon  them  that  are  here,  "also  filleth  the 
pools."  This  valley  is  that  from  whence  also  the  King 
will  give  to  his  their  vineyards  ;f  and  they  that  go 
through  it  shall  sing  as  Christian  did,  for  all  he  met 
with  Apollyon. 

'Tis  true,  said  their  guide ;  I  have  gone  through  this 
valley  many  a  time,  and  never  was  better  AN  EXPERIMENT 
than  when  here.  I  have  also  been  a  con- 
ductor to  several  pilgrims,  and  they  have  confessed  the 
same.  "To  this  man  will  I  look,  (saith  the  King,) 
even  to  him  that  is  poor,  and  of  a  contrite  spirit,  and 
that  trembleth  at  my  word." 

Now  they  were  come  to  the  place  where  the  afore- 
mentioned battle  was  fought.   Then  said 
the  guide  to  Christiana,  her  children,  and 


THE  PLACE  WHERE 
CHRISTIAN  AND  THE 
FIEND  DID  FIGHT. 


f  Song  vii.  4.    Psalm  Ixxxiv.  5—7.    Hos.  ii.  15. 


SOME    SIGNS    OF    THE 
BATTLE    REMAIN. 


448  THE  PILGRIM'S   PROGRESS. 

Mercy,  This  is  the  place:  on  this  ground  Christian 
stood,  and  up  there  came  Apollyon  against  him :  and, 
look,  did  I  not  tell  you,  here  is  some  of  your  husband's 
blood  upon  these  stones  to  this  day  !  Behold,  also,  how 
here  and  there  are  yet  to  be  seen  upon 
the  place  some  of  the  shivers  of  Apol- 
lyon's  broken  darts :  see  also,  how  they  did  beat  the 
ground  with  their  feet  as  they  fought,  to  make  good 
their  places  against  each  other ;  how  also,  with  their  by- 
blows,  they  did  split  the  very  stones  in  pieces :  verily 
Christian  did  here  play  the  man,  and  showed  himself  as 
stout  as  Hercules  could,  had  he  been  here,  even  he 
himself.  When  Apollyon  was  beat,  he  made  his  retreat 
to  the  next  valley,  that  is  called  the  Valley  of  the 
Shadow  of  Death,  unto  which  we  shall  come  anon. 

Lo,  yonder  also   stands  a  monument,  on  which  is 
A  MONUMENT  engraven  this  battle,  and  Christian's  vic- 

OF  CHRISTIAN'S  t   '      r  i  i  n  -at-        o 

VICTORY,  tory,  to  his  lame  throughout  all  ages.  bo 
it  stood  just  on  the  wayside  before  them,  they  stepped 
to  it,  and  read  the  writing,  which,  word  for  word,  was 
this : — 

Hard  by  here  was  a  battle  fought, 

Most  strange,  and  yet  most  true ; 
Christian  and  Apollyon  sought 

Each  other  to  subdue. 

*  We  ought  carefully  to  study  the  records  left  us  of  the  temptations,  con- 
flicts, faith,  patience,  and  victories  of  other  believers :  we  should  mark  well, 
what  wounds  they  received,  and  by  what  misconduct  they  were  occasioned, 
that  we  may  watch  and  pray  lest  we  fall  in  like  manner.  We  ought  care- 
fully to  observe,  how  they  successfully  repelled  the  various  assaults  of  the 
tempter,  that  we  may  learn  to  resist  him,  steadfast  in  the  faith ;  and  in  gen- 
eral, their  triumphs  should  animate  us,  to  '  put  on,'  and  keep  on,  *  the  whole 
armour  of  God,  that  we  may  be  enabled  to  withstand  in  the  evil  day.'  On 
the  other  hand,  such  as  have  been  rendered  victorious  should  readily  speak 
of  their  experiences  among  those  that  fear  God,  that  they  may  be  cautioned, 
instructed,  and  encouraged  by  their  example. 


THE  PILGRIM'S   PROGRESS.  449 

The  man  so  bravely  play'd  the  man, 

He  made  the  fiend  to  fly ; 
Of  which  a  monument  1  stand, 

The  same  to  testify. 

When  they  had  passed  by  this  place,  they  came  upon 
the  borders  of  the  Shadow  of  Death,  and  this  valley 
was  longer  than  the  other,  a  place  also  most  strangely 
haunted  with  evil  things,  as  many  are  able  to  testify ; 
but  these  women  and  children  went  the  better  through 
it,  because  they  had  daylight,  and  because  Mr.  Great- 
heart  was  their  conductor. 

When  they  were  entered  upon  this  valley,  they 
thought  they  heard  a  groaning,  as  of  dying 
men — a  very  great  groaning.  They  thought 
also  that  they  did  hear  words  of  lamentation,  spoken 
as  of  some  in  extreme  torment.  These  things  made 
the  boys  to  quake,  the  women  also  looked  pale  and 
wan ;  but  their  guide  bid  them  be  of  good  comfort. 

So  they  went  on  a  little  further,  and  they  thought 
that  they  felt  the  ground  begin  to  shake  under 
them,  as  if  some  hollow  place  was  there; 
they  heard  also  a  kind  of  hissing,  as  of  serpents,  but 
nothing  as  yet  appeared.  Then  said  the  boys,  "  Are 
we  not  yet  at  the  end  of  this  doleful  place  ?  But  the 
guide  also  bid  them  be  of  good  courage,  and  look  well 
to  their  feet,  lest  haply,  said  he,  you  be  taken  in  some 


GROANINGS 
HEARD. 


THE  GROUND 
SHAKES. 


snare.* 


*  The  meaning  of  this  valley  has  been  stated  in  the  notes  on  the  first  part 
of  this  work ;  and  the  interpretation  there  given  is  here  confirmed.  As  it 
relates  chiefly  to  the  influence,  which  '  the  Prince  of  the  power  of  the  air ' 
possesses  over  the  imagination  ;  it  must  vary  exceedingly,  according  to  the 
constitution,  animal  spirits,  health,  education,  and  strength  of  mind  or  judg- 
ment, of  different  persons.  They,  who  are  happily  incapable  of  under- 
standing either  the  allegory  or  the  explanation,  should  beware  of  despising 

3G 


JAMES     PICK 
WITH   FEAR. 


450  THE  PILGRIM'S  PROGRESS. 

Now  James  began  to  be  sick,  but  I  think  the  cause 
thereof  was  fear;  so  his  mother  gave  him 
some  of  that  glass  of  spirits  that  had  been 
given  her  at  the  Interpreter's  house,  and  three  of  the 
pills  that  Mr.  Skill  had  prepared,  and  the  boy  began  to 
revive.  Thus  they  went  on,  till  they  came  to  about  the 
middle  of  the  valley;  and  then  Christiana  said,  Me- 
thinks  I  see  something  yonder  upon  the  road 
before  us ;  a  thing  of  a  shape  such  as  I  have 
not  seen.  Then  said  Joseph,  Mother,  what  is  it  ?  An 
ugly  thing,  child,  an  ugly  thing,  said  she.  But,  mother, 
what  is  it  like  ?  said  he.  'Tis  like  I  cannot 
tell  what,  said  she.  And  now  it  is  but  a 
little  way  off.  Then  said  she,  It  is  nigh. 

Well,  said  Mr.  Great-heart,  let  them  that  are  most 
afraid,  keep  close  to  me.  So  the  fiend 
came  on,  and  the  conductor  met  it ;  but 
when  it  was  just  come  to  him,  it  vanished  to  all  their 
sights.  Then  remembered  they  what  had  been  said 
some  time  ago,  "  Resist  the  devil,  and  he  will  flee  from 
you." 

They  went  therefore  on,  as  being  a  little  refreshed ; 
but  they  had  not  gone  far,  before  Mercy,  looking  behind 
her,  saw,  as  she  thought,  something  most  like  a  lion, 
A  HON.  and  it  came  a  great  padding  pace  after ;  and  it 
had  a  hollow  voice  of  roaring ;  and  at  every  roar  it 


or  condemning  such  as  have  been  thus  harassed.  And,  on  the  other  hand, 
these  should  take  care  not  to  consider  such  temptations  as  proofs  of  spiritual 
advancement :  or  to  yield  to  them,  as  if  they  were  essential  to  maturity  of 
grace  and  experience;  by  which  means  Satan  often  attains  dreadful  advan- 
tages. It  is  most  advisable  for  tempted  persons  to  consult  some  able,  judi- 
cious minister,  or  compassionate  and  established  Christian,  whose  counsel 
and  prayers  may  be  singularly  useful  in  this  case ;  observing  the  assistance 
which  Great-heart  gave  to  the  Pilgrims,  in  passing  through  the  valley. 


THE    FIEND 
APPEARS. 


THE   PILGRIMS 
ARE   AFRAID. 


GREAT-HEART   EN 
COURAGES   THEM. 


A   PIT   AND 

DARKNESS. 


THE  PILGRIM'S   PROGRESS.  451 

gave,  it  made  the  valley  echo,  and  all  their  hearts  to 
ache,  save  the  heart  of  him  that  was  their  guide.  So 
it  came  up ;  and  Mr.  Great-heart  went  behind,  and  put 
the  pilgrims  all  before  him.  The  lion  also  came  on 
apace,  and  Mr.  Great-heart  addressed  himself  to  give 
him  battle.  But  when  he  saw  that  it  was  determined 
that  resistance  should  be  made,  he  also  drew  back,  and 
came  no  further/ 

Then  they  went  on  again,  and  their  conductor  did 
go  before  them,  till  they  came  at  a  place  where  was 
cast  up  a  pit  the  whole  breadth  of  the  way ; 
and,  before  they  could  be  prepared  to  go  over 
that,  a  great  mist  and  a  darkness  fell  upon  them,  so  that 
they  could  not  see.  Then  said  the  pilgrims,  Alas  !  what 
now  shall  we  do  ?  But  their  guide  made  answer,  Fear 
not,  stand  still,  and  see  what  an  end  will  be  put  to  this 
also.  So  they  staid  there,  because  their  path  was 
marred.  They  then  also  thought  that  they  did  hear 
more  apparently  the  noise  and  rushing  of  the  enemies ; 
the  fire  also  and  smoke  of  the  pit  was  much  easier  to 
be  discerned.  Then  said  Christiana  to  CHRISTIANA  NOW 

KNOWS    WHAT   HER 

Mercy,  Now  I  see  what  my  poor  husband  HUSBAND  FELT- 
went  through ;  I  have  heard  much  of  this  place,  but  I 
never  was  here  afore  now.  Poor  man !  he  went  here 
all  alone  in  the  night;  he  had  night  almost  quite 
through  the  way:  also  these  fiends  were  busy  about 
him,  as  if  they  would  have  torn  him  in  pieces.  Many 
have  spoken  of  it,  but  none  can  tell  what  the  Valley  of 
the  Shadow  of  Death  should  mean  until  they  come  in  to 
it  themselves.  "  The  heart  knoweth  its  own  bitterness ; 
and  a  stranger  intermeddleth  not  with  its  joy."  To  be 


here  is  a  fearful  thing. 


g  1  Pet.  v.  9. 


452  THE  PILGRIM'S  PROGRESS. 

GREAT.  This  is  like  doing  business  in  great  waters, 
or  like  going  down  into  the  deep ;  this  is  like  being  in 
the  heart  of  the  sea,  and  like  going  down  to  the  bottoms 
of  the  mountains ;  now  it  seems  as  if  the  earth,  with  its 
bars,  were  about  us  for  ever.  "  But  let  them  that  walk 
in  darkness,  and  have  no  light,  trust  in  the  name  of  the 
Lord,  and  stay  upon  their  God."  For  my  part,  as  I 
have  told  you  already,  I  have  gone  often  through  this 
valley ;  and  have  been  much  harder  put  to  it  than  now 
I  am ;  and  yet  you  see  I  am  alive.  I  would  not  boast, 
for  that  I  am  not  my  own  saviour.  But  I  trust  we 
shall  have  a  good  deliverance.  Come,  let  us  pray  for 
light  to  Him  that  can  lighten  our  darkness,  and  that 
can  rebuke,  not  only  these,  but  all  the  Satans  in  hell. 

So  they  cried  and  prayed,  and  God  sent  light  and 
THEY  PRAY,  deliverance ;  for  there  was  now  no  let  in  their 
way,  no,  not  there  where  but  now  they  were  stopt  with 
a  pit.  Yet  they  were  not  got  through  the  valley :  so 
they  went  on  still,  and  behold  great  stinks  and  loath- 
some smells,  to  the  great  annoyance  of  them.  Then 
said  Mercy  to  Christiana,  There  is  not  such  pleasant 
being  here  as  at  the  gate,  or  at  the  Interpreter's,  or  at 
the  house  where  we  lay  last.* 

*  Whatever  attempts  Satan  may  make  to  terrify  the  believer,  resolute 
resistance  by  faith  in  Christ  will  drive  him  away:  but  if  fear  induces 
men  to  neglect  the  means  of  grace,  he  will  renew  his  assaults  on  the 
imagination,  whenever  they  attempt  to  pray,  read  the  scripture,  or  attend 
on  any  duty ;  till  for  a  time,  or  finally,  they  give  up  their  religion.  In 
this  case,  therefore,  determined  perseverance  in  opposition  to  every  terrify- 
ing suggestion  is  our  only  safety.  Yet  sometimes  temptations  may  be 
so  multiplied  and  varied,  that  it  may  seem  impossible  to  proceed  any 
further ;  and  the  mind  of  the  harassed  believer  is  enveloped  in  confusion 
and  dismay,  as  if  an  horrible  pit  were  about  to  swallow  him  up,  or  the 
Prince  of  darkness  to  seize  upon  him.  But  the  counsel  of  some  expe- 
rienced friend  or  minister,  exciting  confidence  in  the  power,  mercy,  and 
faithfulness  of  God,  and  encouraging  him  to  "  pray  without  ceasing,"  will 
at  length  make  way  for  his  deliverance. 


ONE  OF  THE  BOYS 
REPLIES. 


THE  PILGRIM'S   PROGRESS.  453 

Oh,  but,  said  one  of  the  boys,  it  is  not  so  bad  to 
go  through  here,  as  it  is  to  abide  here 
always ;  and,  for  aught  I  know,  one  reason 
why  we  must  go  this  way  to  the  house  prepared  for  us, 
is,  that  our  home  might  be  made  the  sweeter  to  us. 

Well  said,  Samuel,  quoth  the  guide ;  thou  hast  now 
spoke  like  a  man. — Why,  if  ever  I  get  out  here  again, 
said  the  boy,  I  think  I  shall  prize  light  and  good  way 
better  than  ever  I  did  in  all  my  life.*  Then  said  the 
guide,  We  shall  be  out  by  and  by. 

So  on  they  went,  and  Joseph  said,  Cannot  we  see  to 
the  end  of  this  valley  as  yet  ?  Then  said  the  guide, 
Look  to  your  feet,  for  we  shall  presently  be  among  the 
snares.  So  they  looked  to  their  feet,  and  went  on ;  but 
they  were  troubled  much  with  the  snares.  Now,  when 
they  were  come  among  the  snares,  they  spied  a  man 
cast  into  the  ditch  on  the  left  hand,  with  his  flesh  all 
rent  and  torn.  Then  said  the  guide,  That  is  one  Heed- 
less, that  was  going  this  way;  he  has  HEEDLESS  is  SLAIN, 

0  9  AND     TAKE-HEED     PRE- 

lain  there  a  great  while.  There  was  SERVED- 
one  Take-heed  with  him  when  he  was  taken  and  slain, 
but  he  escaped  their  hands.  You  cannot  imagine  how 
many  are  killed  hereabouts,  and  yet  men  are  so  fool- 
ishly venturous,  as  to  set  out  lightly  on  pilgrimage,  and 
to  come  without  a  guide.  Poor  Christian,  it  was  a 

*  Should  any  one,  by  hearing  the  believer  say,  '  The  sorrows  of  death 
compassed  me,  and  the  pains  of  hell  gat  hold  upon  me,'  be  tempted  to 
avoid  all  religious  duties,  company,  and  reflections,  lest  he  should  ex- 
perience similar  terrors,  let  him  well  weigh  this  observation;  'It  is  not 
so  bad  to  go  through  here,  as  to  abide  here  always.' — Nothing  can  be 
more  absurd,  than  to  neglect  religion,  lest  the  fear  of  hell  should  dis- 
compose a  man's  mind,  when  such  neglect  exposes  him  to  the  eternal 
endurance  of  it:  whereas  the  short  taste  of  distress,  which  may  be  ex- 
perienced by  the  tempted  believer,  will  make  redemption  more  precious, 
and  render  peace,  comfort,  and  heaven  at  last,  doubly  delightful! 


454  THE  PILGRIM'S  PROGRESS. 

wonder  that  he  here  escaped  !  But  he  was  beloved  of 
his  God :  also  he  had  a  good  heart  of  his  own,  or  else 
he  could  never  have  done  it.* 

Now  they  drew  towards  the  end  of  this  way ;  and  just 

there,  where  Christian  had  seen  the  cave  when  he  went 

MAUL,  A  GIANT,    by,  out  thence  came  forth  Maul,  a  giant. 

QUARRELS      WITH 

This  Maul  did  use  to  spoil  young  pilgrims 
with  sophistry  ;  and  he  called  Great-heart  by  his  name, 
and  said  unto  him,  How  many  times  have  you  been 
forbidden  to  do  these  things  ?  Then  said  Mr.  Great- 
heart,  What  things  ? — What  things  !  quoth  the  giant ; 
you  know  what  things :  but  I  will  put  an  end  to  your 
trade.  But  pray,  said  Mr.  Great-heart,  before  we  fall 
to  it,  let  us  understand  wherefore  we  must  fight.  (Now 
the  women  and  children  stood  trembling,  and  knew  not 
what  to  do.)  Quoth  the  giant,  You  rob  the  country, 
and  rob  it  with  the  worst  of  thefts. — These  are  but  gen- 
erals, said  Mr.  Great-heart ;  come  to  particulars,  man. 
Then  said  the  giant,  Thou  practisest  the  craft  of  a 
MINISTERS  kidnapper :  thou  gatherest  up  women 

DASKID-  * 

and  children,  and   carriest   them  into   a 


COUNTED 
NAPPERS. 


*  The  discouragement  of  dark  temptations  is  not  so  formidable,  in  the 
judgment  of  experienced  Christians,  as  the  snares  connected  with  them : 
for,  while  numbers  renounce  their  profession,  to  get  rid  of  their  disquie- 
tude ;  many  are  seduced  into  some  false  doctrine  that  may  sanction 
negligence,  and  quiet  their  consciences  by  assenting  to  certain  notions, 
without  regarding  the  state  of  their  hearts,  or  what  passes  in  their  ex- 
perience ;  and  others  are  led  to  spend  all  their  time  in  company,  or  even 
to  dissipate  the  gloom  by  engaging  in  worldly  amusements,  because 
retirement  exposes  them  to  these  suggestions.  In  short,  the  enemy  en- 
deavours to  terrify  the  professor,  that  he  may  drive  him  away  from  God, 
entangle  him  in  heresy,  or  draw  him  into  sin ;  in  order  to  destroy  his 
soul,  or  at  least  ruin  his  credit  and  prevent  his  usefulness.  But  circum- 
spection and  prayer  constitute  our  best  preservative ;  through  which,  they 
who  take  heed  to  their  steps  escape,  while  the  heedless  are  taken  and 
destroyed,  for  a  warning  to  those  that  come  after. 


THE     GIANT     AND 
MR.     GREAT-HEART 


THE  PILGRIM'S   PROGRESS.  455 

strange  country,  to  the  weakening  of  my  master's 
kingdom. — But  now  Great-heart  replied,  I  am  a  servant 
of  the  God  of  heaven;  my  business  is  to  persuade 
sinners  to  repentance.  I  am  commanded  to  do  my 
endeavours  to  turn  men,  women,  and 
children  "from  darkness  to  light,  and  MUST  FIGHT- 
from  the  power  of  Satan  unto  God;"  and  if  this  be 
indeed  the  ground  of  thy  quarrel,  let  us  fall  to  it  as 
soon  as  thou  wilt. 

Then  the  giant  came  up,  and  Mr.  Great-heart  went 
to  meet  him :  and,  as  he  went,  he  drew  his  sword ;  but 
the  giant  had  a  club.  So,  without  more  ado,  they  fell 
to  it,  and  at  the  first  blow  the  giant  struck  Mr.  Great- 
heart  down  upon  one  of  his  knees ;  with  that  the  women 
and  children  cried  out :  so  Mr.  Great-heart,  recovering 
himself,  laid  about  him  in  full  lusty  manner,  and  gave 
the  giant  a  wound  in  his  arm :  thus  he  fought  for  the 
space  of  an  hour  to  that  height  of  heat,  that  the  breath 
came  out  of  the  giant's  nostrils  as  the  heat  doth  out  of 
a  boiling  caldron. 

Then  they  sat  down  to  rest  them,  but  Mr.  Great- 
heart  betook  himself  to  prayer;  also  the  women  and 
children  did  nothing  but  sigh  and  cry  all  the  time  that 
the  battle  did  last. 

When  they  had  rested  them,  and  taken  breath, 
they  both  fell  to  it  again ;  and  Mr.  Great-heart,  with 
a  blow,  fetched  the  giant  down  to  the 
ground.  Nay,  hold,  let  me  recover, 
quoth  he :  so  Mr.  Great-heart  fairly  let  him  get  up.  So 
to  it  they  went  again,  and  the  giant  missed  but  little 
of  ail-to  breaking  Mr.  Great-heart's  skull  with  his 
club. 

Mr.  Great-heart  seeing-  that,  runs  to  him  in  the  full 


THE    GIANT   STRUCK 
DOWN. 


456 


THE  PILGRIM'S  PROGRESS. 


heat  of  his  spirit,  and  pierceth  him  under  the  fifth  rib ; 
with  that  the  giant  began  to  faint,  and  could  hold  up 
his  club  no  longer.  Then  Mr.  Great-heart  seconded 


HE  is  SLAIN,  AND  his  blow,  and  smote  the  head  of  the  giant 

HIS       HEAD      DISPO- 

from  his  shoulders.  Then  the  women  and 
children  rejoiced,  and  Mr.  Great-heart  also  praised  God 
for  the  deliverance  he  had  wrought. 

When  this  was  done,  they  amongst  them  erected  a 
pillar,  and  fastened  the  giant's  head  thereon,  and  wrote 
under  it,  in  letters  that  passengers  might  read, 


He  that  did  wear  this  head  was  one 
That  pilgrims  did  misuse : 

He  stopt  their  way,  he  spared  none, 
But  did  them  all  abuse : 


THE  PILGRIM'S  PROGRESS.  457 

Until  that  I  Great-heart  arose, 

The  pilgrims'  guide  to  be ; 
Until  that  I  did  him  oppose, 

That  was  their  enemy.* 

Now  I  saw  that  they  went  on  to  the  ascent  that  was 
a  little  way  off  cast  up  to  be  a  prospect  for  pilgrims, 
(that  was  the  place  from  whence  Christian  had  the  first 
sight  of  Faithful,  his  brother.)  Wherefore  here  they 
sat  down  and  rested ;  they  also  here  did  eat  and  drink, 
and  make  merry,  for  that  they  had  gotten  deliverance 
from  this  so  dangerous  an  enemy.  As  they  sat  thus  and 
did  eat,  Christiana  asked  the  guide  if  he  had  caught  no 
hurt  in  the  battle.  Then  said  Mr.  Great-heart,  No, 
save  a  little  on  my  flesh ;  yet  that  also  shall  be  so  far 
from  being  to  my  detriment,  that  it  is  at  present  a 

*  This  giant  came  out  of  the  cave,  where  Pope  and  Pagan  had  resided. 
He  is  therefore  the  emblem  of  those  formal  superstitious  teachers,  and 
those  speculating  moralists,  who  in  protestant  countries  have  too  generally 
succeeded  the  Romish  priests  and  the  heathen  philosophers,  in  keeping 
men  ignorant  of  the  way  of  salvation,  and  in  spoiling  by  their  sophistry 
such  as  seem  to  be  seriously  disposed.  These  persons  often  represent 
faithful  ministers,  who  draw  off  their  auditors,  by  preaching  'repentance 
towards  God,  and  faith  towards  our  Lord  Jesus  Christ,'  as  robbers  and 
kidnappers :  they  terrify  many,  (especially  when  they  have  the  power 
of  enforcing  penal  statutes,)  from  professing  or  hearing  the  gospel,  and 
acting  according  to  their  consciences;  and  they  put  the  faith  of  God's 
servants  to  a  severe  trial.  Yet  perseverance,  patience,  and  prayer,  will 
obtain  the  victory ;  and  they  that  are  strong  will  be  instrumental  in 
animating  the  feeble  to  go  on  their  way  rejoicing  and  praising  God. 
But  though  these  enemies  may  be  baffled,  disabled,  or  apparently  slain, 
it  will  appear  that  they  have  left  a  posterity  on  earth,  to  revile,  injure, 
and  oppose  the  spiritual  worshippers  of  God  in  every  generation.  The 
club  with  which  the  giant  was  armed,  may  mean  the  secular  arm  or 
power  by  which  opposers  of  the  gospel  are  generally  desirous  of  en- 
forcing their  arguments  and  persuasions.  « We  have  a  law,  and  by  our 
law  he  ought  to  die;'  this  decision,  like  a  heavy  club,  seems  capable 
of  bearing  all  down  before  it:  nor  can  any  withstand  its  force,  but  those 
who  rely  on  Him  that  is  stronger  than  all. 

3H 


MATTHEW  HERE 
ADMIRES  GOD'S 
GOODNESS. 


458  THE  PILGRIM'S   PROGRESS. 

proof  of  my  love  to  my  Master  and  you ;  and  shall  be 
a  means,  by  grace,  to  increase  my  reward  at  last. 

CHR.  But  were  you  not  afraid,  good  sir,  when  you 
saw  him  come  with  his  club  ? 

It  is  my  duty,  said  he,  to  mistrust  my  own  ability, 
DISCOURSE  OF  that  I  may  have  reliance  on  Him  that  is 

THE   FIGHT.  .1  -II    V, 

stronger  than  all. 

CHR.  But  what  did  you  think,  when  he  fetched  you 
down  to  the  ground  at  the  first  blow  ? 

Why,  I  thought,  quoth  he,  that  so  my  Master  him- 
self was  served ;  and  yet  he  it  was  that  conquered  at 
last. 

MAT.  When  you  all  have  thought  what  you  please, 
I  think  God  has  been  wonderfully  good 
unto  us,  both  in  bringing  us  out  of  this 
valley,  and  in  delivering  us  out  of  the  hand  of  this 
enemy ;  for  my  part,  I  see  no  reason  why  we  should 
distrust  our  God  any  more,  since  he  has  now,  and  in 
such  a  place  as  this,  given  us  such  testimony  of  his  love. 
Then  they  got  up,  and  went  forward.  Now  a  little 
before  them  stood  an  oak :  and  under  it, 
when  they  came  to  it,  they  found  an  old 
pilgrim  fast  asleep :  they  knew  that  he  was  a  pilgrim 
by  his  clothes,  and  his  staff,  and  his  girdle. 

So  the  guide,  Mr.  Great-heart,  awaked  him;  and 
the  old  gentleman,  as  he  lifted  up  his  eyes,  cried  out, 
What's  the  matter  ?  Who  are  you  ?  and  what  is  your 
business  here  ? 

GREAT.  Come,  man,  be  not  so  hot,  here  are  none 
TI°«BBV"E§B°":  but  friends.  Yet  the  old  man  gets  up, 

OTHER        FOR        HIS  T  -,  -,    •  1  1  '11 

ENEMY.  and    stands   upon   his    guard,   and   will 

know  of  them  what  they  are.     Then  said  the  guide, 


OLD   HONEST  ASLEEP 
UNDER   AN   OAK. 


h  2  Cor.  iv. 


TALK  BETWEEN 
GREAT-HEART  AND 
HIM. 


THE  PILGRIM'S  PROGRESS.  459 

My  name  is  Great-heart:  I  am  the  guide  of  these 
pilgrims,  that  are  going  to  the  Celestial  country. 

Then  said  Mr.  Honest,  I  cry  you  mercy.  I  feared 
that  you  had  been  of  the  company  of 
those  that  some  time  ago  did  rob  Little- 
faith  of  his  money ;  but  now  I  look  better  about  me,  I 
perceive  you  are  honester  people.* 

GREAT.  Why,  what  would  or  could  you  have  done, 
to  have  helped  yourself,  if  indeed  we  had  been  of  that 
company  ? 

HON.  Done!  why,  I  would  have  fought  as  long  as 
breath  had  been  in  me ;  and  had  I  so  done,  I  am  sure 
you  could  never  have  given  me  the  worst  on't ;  for  a 
Christian  can  never  be  overcome,  unless  he  shall  yield 
of  himself. 

Well  said,  father  Honest,  quoth  the  guide;  for  by 
this  I  know  that  thou  art  a  cock  of  the  right  kind,  for 
thou  hast  said  the  truth. 

HON.  And  by  this  also,  I  know,  that  thou  knowest 
what  true  pilgrimage  is :  for  all  others  do  think  that 
we  are  the  soonest  overcome  of  any. 

GREAT.  Well,  now  we  are  so  happily  met,  pray  let 
me  crave  your  name,  and  the  name  of  the  place  you 
came  from? 


*  The  allegory  requires  us  to  suppose,  that  there  were  some  places 
in  which  the  Pilgrims  might  safely  sleep ;  so  that  nothing  disadvanta- 
geous to  the  character  of  this  old  disciple  seems  to  have  been  in- 
tended.— An  avowed  dependence  on  Christ  for  righteousness,  a  regard 
to  the  word  of  God,  and  an  apparent  sincerity  in  word  and  deed, 
mark  a  man  to  be  a  Pilgrim,  or  constitute  a  professor  of  the  gospel: 
but  we  should  not  too  readily  conclude  every  professor  to  be  a  true 
believer.  The  experienced  Christian  will  be  afraid  of  new  acquaintance ; 
in  his  most  unwatchful  seasons  he  will  be  readily  excited  to  look  about 
him ;  and  will  be  fully  convinced  that  no  enemy  can  hurt  him,  unless 
he  is  induced  to  yield  to  temptation  and  commit  sin. 


WHENCE  MR 
HONEST  CAME. 


460  THE  PILGRIM'S  PROGRESS. 

HON.  My  name  I  cannot :  but  I  came  from  the  town 
of  Stupidity;  it  lieth  about  four  degrees 
beyond  the  city  of  Destruction. 

GREAT.  Oh !  are  you  that  countryman  ?  Then  I 
deem  I  have  half  a  guess  of  you:  your  name  is  Old 
Honesty,  is  it  not  ? 

So  the  old  gentleman  blushed,  and  said,  Not  honesty 
in  the  abstract:  but  Honest  is  my  name,  and  I  wish 
that  my  nature  may  agree  to  what  I  am  called. 

But,  sir,  said  the  old  gentleman,  how  could  you 
guess  that  I  am  such  a  man,  since  I  came  from  such  a 
place  ?* 

GREAT.  I  had  heard  of  you  before,  by  my  Master ; 
for  he  knows  all  things  that  are  done  on  the  earth :  but 
STUPEFIED  ONES  ARE  I  have  often  wondered  that  any  should 

WORSE     THAN     THOSE 

MERELY  CARNAL.       come  from  your  place,  for  your  town  is 
worse  than  is  the  city  of  Destruction  itself. 

HON.  Yes,  we  lie  more  off  from  the  sun,  and  so  are 
more  cold  and  senseless ;  but  was  a  man  in  a  mountain 
of  ice,  yet  if  the  Sun  of  Righteousness  will  arise  upon 
him,  his  frozen  heart  shall  feel  a  thaw.  And  thus  it 
hath  been  with  me.t 


*  Honesty  in  the  abstract  seems  to  mean  sinless  perfection.  The 
Pilgrim  was  a  sound  character,  but  conscious  of  many  imperfections,  of 
which  he  was  ashamed,  and  from  which  he  sought  deliverance.  The 
nature  of  faith,  hope,  love,  patience,  and  other  holy  dispositions  is  de- 
scribed in  scripture,  as  a  man  would  define  gold,  by  its  essential  properties. 
This  shows  what  they  are  in  the  abstract :  but  as  exercised  by  us,  they 
are  always  mixed  with  considerable  alloy ;  and  we  are  richer  or  poorer 
in  this  respect,  in  proportion  to  the  degree  of  the  gold  or  of  the  alloy 
which  is  found  in  our  characters. 

f  The  Lord  sometimes  calls  those  sinners,  whose  character,  connexions, 
and  situation,  seem  to  place  them  at  the  greatest  distance  from  him : 
that  the  riches  of  his  mercy  and  the  power  of  his  grace  may  be  thus 
rendered  the  more  conspicuous  and  illustrious. 


OLD  HONEST  AND 
CHRISTIANA  TALK. 


THE  PILGRIM'S   PROGRESS.  461 

GREAT.  I  believe  it,  father  Honest,  I  believe  it ;  for 
I  know  the  thing  is  true. 

Then  the  old  gentleman  saluted  all  the  pilgrims  with 
a  holy  kiss  of  charity ;  and  asked  them  of  their  names, 
and  how  they  had  fared  since  they  had  set  out  on  their 
pilgrimage. 

Then  said  Christiana,  My  name,  I  suppose,  you  have 
heard  of:  good  Christian  was  my  hus- 
band, and  these  four  are  his  children. 
But  can  you  think  how  the  old  gentleman  was  taken, 
when  she  told  him  who  she  was !  He  skipped,  he 
smiled,  he  blessed  them  with  a  thousand  good  wishes ; 
saying,  I  have  heard  much  of  your  husband,  and  of  his 
travels  and  wars,  which  he  underwent  in  his  days.  Be 
it  spoken  to  your  comfort,  the  name  of  your  husband 
rings  all  over  these  parts  of  the  world ;  his  faith,  his 
courage,  his  enduring,  and  his  sincerity  under  all,  have 
made  his  name  famous. 

Then  he  turned  him  to  the  boys,  and  asked  of  them 
their  names,  which  they  told  him.  And  then  said  he 
unto  them, — Matthew,  be  thou  like  Mat-  OLD  MR.  HONEST,S 

,  1  -.I.  .        •  •  i         ,       •  BLESSING  ON  THEM. 

thew  the  publican,  not  in  vice  but  m 
virtue.  Samuel,  said  he,  be  thou  like  Samuel  the 
prophet,  a  man  of  faith  and  prayer.  Joseph,  said  he, 
be  thou  like  Joseph  in  Potiphar's  house,  chaste,  and 
one  that  flies  from  temptation.  And  James,  be  thou 
like  James  the  Just,  and  like  James  the  brother  of  our 
Lord.1  Then  they  told  him  of  Mercy,  and  how  she 
had  left  her  town  and  her  kindred  to  come  along  with 
Christiana  and  with  her  sons.  At  that  the  old  honest 
man  said,  Mercy  is  thy  name,  by  mercy  shalt 
thou  be  sustained,  and  carried  through  all 

i  Matt.  x.  3.    Psalm  xcix.  6.    Gen.  xxxix.    Acts  i.  13,  14. 


HE    BLESSET1I 
MERCY. 


TALK    OF   ONE 
FEARING. 


462  THE  PILGRIM'S  PROGRESS. 

those  difficulties  that  shall  assault  thee  in  thy  way,  till 
thou  shalt  come  thither  where  thou  shalt  look  the 
Fountain  of  mercy  in  the  face  with  comfort.  All  this 
while  the  guide,  Mr.  Great-heart,  was  very  well  pleased, 
and  smiled  upon  his  companions. 

Now,  as  they  walked  along  together,  the  guide  asked 
the  old  gentleman,  if  he  did  not  know  one 
Mr.  Fearing,  that  came  on  pilgrimage  out 
of  his  parts. 

Yes,  very  well,  said  he.  He  was  a  man  that  had  the 
root  of  the  matter  in  him ;  but  he  was  one  of  the  most 
troublesome  pilgrims  that  ever  I  met  with  in  all  my 
days. 

GREAT.  I  perceive  you  knew  him,  for  you  have  given 
a  very  right  character  of  him. 

HON.  Knew  him !  I  was  a  great  companion  of  his ; 
I  was  with  him  most  an  end ;  when  he  first  began  to 
think  upon  what  would  come  upon  us  hereafter,  I  was 
with  him. 

GREAT.  I  was  his  guide  from  my  Master's  house  to 
the  gates  of  the  Celestial  City. 

HON.  Then  you  knew  him  to  be  a  troublesome  one. 

GREAT.  I  did  so  5  but  I  could  very  well  bear  it ;  for 
men  of  my  calling  are  oftentimes  intrusted  with  the 
conduct  of  such  as  he  was.* 

*  The  character  and  narrative  of  Fearing1  has  been  generally  admired 
by  experienced  readers,  as  drawn  and  arranged  with  great  judgment, 
and  in  a  very  affecting  manner.  Little-faith,  mentioned  in  the  First 
Part,  was  faint-hearted  and  distrustful ;  and  thus  he  contracted  guilt,  and 
lost  his  comfort:  but  Fearing  dreaded  sin,  and  coming  short  of  heaven, 
more  than  all  that  flesh  could  do  unto  him.  He  was  alarmed  at  the 
least  appearance  or  report  of  opposition ;  but  this  arose  more  from  con- 
scious weakness,  and  the  fear  of  being  overcome  by  temptation,  than 
from  a  reluctance  to  undergo  derision  or  persecution.  The  peculiarity 
of  this  description  of  Christians  must  be  traced  back  to  constitution, 


HIS  BEHAVIODR 
AT  THE  SLOCGH  OF 
DESPOND. 


THE  PILGRIM'S   PROGRESS.  463 

HON.  Why,  then,  pray  let  us  hear  a  little  of  him,  and 
how  he  managed  himself  under  your  conduct. 

GREAT.  Why,  he  was  always  afraid  that  he  should 
come  short  of  whither  he  had  a  desire  to  MR.  FEARING 

TROUBLESOME 

go.  Every  thing  frightened  him  that  he  I>ILGRIMAOE- 
heard  any  body  speak  of,  if  it  had  but  the  least  appear- 
ance of  opposition  in  it.  I  hear  that  he  lay  roaring  at 
the  Slough  of  Despond  for  above  a  month 
together;  nor  durst  he,  for  all  he  saw 
several  go  over  before  him,  venture,  though  they,  many 
of  them,  offered  to  lend  him  their  hands.  He  would  not 
go  back  again  neither.  The  Celestial  City,  he  said,  he 
should  die  if  he  came  not  to  it ;  and  yet  he  was  de- 
jected at  every  difficulty,  and  stumbled  at  every  straw 
that  any  body  cast  in  his  way.  Well,  after  he  had  lain 
at  the  Slough  of  Despond  a  great  while,  as  I  have  told 
you,  one  sunshiny  morning,  I  don't  know  how,  he  ven- 
tured, and  so  got  over ;  but  when  he  was  over,  he  would 
scarce  believe  it.  He  had,  I  think,  a  Slough  of  Despond 
in  his  mind,  a  slough  that  he  carried  every  wh^re  with 
him,  or  else  he  could  never  have  been  as  he  was.  So 
he  came  up  to  the  gate,  you  know  what  I  mean,  that 
stands  at  the  head  of  this  way,  and  there 
also  he  stood  a  great  while  before  he  would 
venture  to  knock.  When  the  gate  was  opened,  he 
would  give  back,  and  give  place  to  others,  and  say  that 
he  was  not  worthy.  For,  for  all  he  got  before  some  to 

habit,  first  impressions,  disproportionate  and  partial  views  of  truth,  and 
improper  instructions:  these  concurring  with  weakness  of  faith,  and  the 
common  infirmities  of  human  nature,  give  a  cast  to  their  experience  and 
character,  which  renders  them  uncomfortable  to  themselves,  and  trouble- 
some to  others.  Yet  no  competent  judges  doubt  but  they  have  the  root 
of  the  matter  in  them;  and  none  are  more  entitled  to  the  patient, 
sympathising,  and  tender  attention  of  ministers  and  Christians. 


HIS   BEHAVIODR 
AT   THE   GATE. 


464  THE  PILGRIM'S  PROGRESS. 

the  gate,  yet  many  of  them  went  in  before  him.  There 
the  poor  man  would  stand  shaking  and  shrinking;  I 
dare  say  it  would  have  pitied  one's  heart  to  have  seen 
him.  Nor  would  he  go  back  again.  At  last  he  took 
the  hammer  that  hanged  on  the  gate,  in  his  hand,  and 
gave  a  small  rap  or  two ;  then  one  opened  to  him,  but 
he  shrunk  back  as  before.  He  that  opened,  stepped 
out  after  him,  and  said,  Thou  trembling  one,  what 
wantest  thou  ?  With  that  he  fell  down  to  the  ground. 
He  that  spoke  to  him  wondered  to  see  him  so  faint,  so 
he  said  to  him,  Peace  be  to  thee ;  up,  for  I  have  set 
open  the  door  to  thee;  come  in,  for  thou  art  blessed. 
With  that  he  got  up,  and  went  in  trembling ;  and  when 
that  he  was  in,  he  was  ashamed  to  show  his  face. 
Well,  after  he  had  been  entertained  there  a  while,  as 
you  know  how  the  manner  is,  he  was  bid  go  on  his 
way,  and  also  told  the  way  he  should  take.  So  he 
went  on  till  he  came  to  our  house ;  but  as  he  behaved 
HIS  BEHAVIOUR  AT  himself  at  the  gate,  so  did  he  at  my 

THE     INTERPRETER'S  •> 

Master  the  Interpreter's  door.  He  lay 
thereabout  in  the  cold  a  good  while,  before  he  would 
adventure  to  call ;  yet  he  would  not  go  back :  and  the 
nights  were  long  and  cold  then.  Nay,  he  had  a  note 
of  necessity  in  his  bosom  to  my  Master  to  receive  him, 
and  grant  him  the  comfort  of  his  house,  and  also  to 
allow  him  a  stout  and  valiant  conductor,  because  he  was 
himself  so  chicken-hearted  a  man ;  and  yet,  for  all  that, 
he  was  afraid  to  call  at  the  door.  So  he  lay  up  and 
down  thereabouts,  till,  poor  man,  he  was  almost  starved ; 
yea,  so  great  was  his  dejection,  that  though  he  saw 
several  others  for  knocking  get  in,  yet  he  was  afraid  to 
venture.  At  last,  I  think,  I  looked  out  of  the  window, 
and  perceiving  a  man  to  be  up  and  down  about  the 


HOW    HE    WAS    ENTER- 
TAINED  THERE. 


INTERPRK- 


THE  PILGRIM'S  PROGRESS.  465 

door,  I  went  out  to  him,  and  asked  what  he  was.  But, 
poor  man,  the  water  stood  in  his  eyes ;  so  I  perceived 
what  he  wanted.  I  went  therefore  in,  and  told  it  in 
the  house,  and  we  showed  the  thing  to  our  Lord :  so  he 
sent  me  out  again,  to  entreat  him  to  come  in ;  but  I 
dare  say,  I  had  hard  work  to  do  it.  At  last  he  came 
in ;  and  I  will  say  that  for  my  Lord,  he 
carried  it  wonderfully  lovingly  to  him. 
There  were  but  a  few  good  bits  at  the  table,  but  some 
of  it  was  laid  upon  his  trencher.  Then  he  presented 
the  note ;  and  my  Lord  looked  thereon,  and  said  his 
desire  should  be  granted.  So  when  he  had  been  there 
a  good  while,  he  seemed  to  get  some  heart,  and  to  be  a 
little  more  comfortable.  For  my  Master, 

1  •  f  J  HE          INTER 

you  must  know,  is  one  ot  very  tender  TER'S  HOUSE. 
bowels,  especially  to  them  that  are  afraid ;  wherefore 
he  carried  it  so  towards  him,  as  might  tend  most  to  his 
encouragement.  Well,  when  he  had  had  a  sight  of  the 
things  of  the  place,  and  was  ready  to  take  his  journey 
to  go  to  the  city,  my  Lord,  as  he  did  to  Christian 
before,  gave  him  a  bottle  of  spirits,  and  some  comfort- 
able things  to  eat.  Thus  we  set  forward,  and  I  went 
before  him ;  but  the  man  was  but  of  few  words,  only 
he  would  sigh  aloud. 

When  we  were  come  to  where   the   three   fellows 
were  hanged,  he   said   that  he  doubted    HE  WAS  GREATLY 

,,,  ,.  ,  ,  /"V       1  1  AFRAID     WHEN      HE 

that  that  would  be  his  end  also.   Only  he   SAW  THE  GIBBET, 

B  0  T  C II  E  E  R  Y  WJIEN 

seemed  glad  when  he  saw  the  Cross  and  HE  SAW  THE  CROSS. 
the  Sepulchre.  There  I  confess  he  desired  to  stay  a 
little  to  look ;  and  he  seemed  for  a  while  after  to  be  a 
little  cheery.  When  he  came  to  the  hill  Difficulty,  he 
made  no  stick  at  that,  nor  did  he  much  fear  the  lions : 
for  you  must  know  that  his  trouble  was  not  about 

31 


DUMPISH   AT  THE 
HOUSE   BEAUTIFUL. 


466  THE  PILGRIM'S  PROGRESS. 

such  things  as  these;  his  fear  was  about  his  acceptance 
at  last. 

I  got  him  in  at  the  house  Beautiful,  I  think  before  he 
was  willing.  Also  when  he  was  in,  I  brought  him  ac- 
quainted with  the  damsels  of  the  place;  but  he  was 
ashamed  to  make  himself  much  in  company.  He  de- 
sired much  to  be  alone;  yet  he  always 
loved  good  talk,  and  often  would  get 
behind  the  screen  to  hear  it.  He  also  loved  much  to 
see  ancient  things,  and  to  be  pondering  them  in  his 
mind.  He  told  me  afterward,  that  he  loved  to  be  in 
those  two  houses  from  which  he  came  last,  to  wit,  at 
the  Gate,  and  that  of  the  Interpreter,  but  that  he  durst 
not  be  so  bold  as  to  ask.* 

*  Christians,  who  resemble  Fearing,  are  greatly  retarded  in  their  progress 
by  discouraging  apprehensions;  they  are  apt  to  spend  too  much  time  in 
unavailing  complaints  ;  they  do  not  duly  profit  by  the  counsel  and  assistance 
of  their  brethren ;  and  they  often  neglect  the  proper  means  of  getting 
relief  from  their  terrors :  yet  they  cannot  think  of  giving  up  their  feeble 
hopes,  or  of  returning  to  their  forsaken  worldly  pursuits  and  pleasures. 
They  are,  indeed,  helped  forward,  through  the  mercy  of  God,  in  a  very 
extraordinary  manner :  yet  they  still  remain  exposed  to  alarms  and  discour- 
agements, in  every  stage  of  their  pilgrimage :  nor  can  they  ever  habitually 
rise  superior  to  them.  They  are  afraid  even  of  relying  on  Christ  for  salva- 
tion ;  because  they  have  not  distinct  views  of  his  love,  and  the  methods  of 
his  grace ;  and  imagine  some  other  qualification  to  be  necessary,  besides  the 
willingness  to  seek,  knock,  and  ask  for  the  promised  blessings,  with  a  real 
desire  of  obtaining  them.  They  imagine,  that  there  has  been  something  in 
their  past  life,  or  that  there  is  some  peculiarity  in  their  present  habits  and 
propensities,  and  way  of  applying  to  Christ,  which  may  exclude  them  from 
the  general  benefit :  so  that  they  pray  with  diffidence ;  and  being  consciously 
unworthy,  can  hardly  believe  that  the  Lord  regards  them,  or  will  grant 
their  requests.  They  are  also  prone  to  overlook  the  most  decisive  evidences 
of  their  reconciliation  to  God  ;  and  to  persevere  in  arguing  with  perverse 
ingenuity  against  their  own  manifest  happiness.  The  same  mixture  of 
humility  and  unbelief  renders  persons  of  this  description  backward  in  asso- 
ciating with  their  brethren,  and  in  frequenting  those  companies  in  which 
they  might  obtain  further  instruction :  for  they  are  afraid  of  being  considered 
as  believers,  or  even  serious  inquirers ;  so  that  affectionate  and  earnest  per- 


MUCH  PERPLEXED 
IN  THE  VALLEY  OF 
THE  SHADOW  OF 
DEATH. 


THE  PILGRIM'S  PROGRESS.  467 

When  we  went  also  from  the  house  Beautiful,  down 
the  hill,  into  the  Valley  of  Humiliation,  PLEASANT  IN  THE 

VALLEY      OF      HUMI- 

he  went  down  as  well  as  ever  I  saw  a  LIATION- 
man  in  my  life ;  for  he  cared  not  how  mean  he  was,  so 
he  might  be  happy  at  last.  Yea,  I  think  there  was  a 
kind  of  sympathy  betwixt  that  valley  and  him ;  for  I 
never  saw  him  better  in  all  his  pilgrimage  than  he  was 
in  that  valley. 

Here  he  would  lie  down,  embrace  the  ground,  and 
kiss  the  very  flowers  that  grew  in  this  valley .k  He 
would  now  be  up  every  morning  by  break  of  day, 
tracing  and  walking  to  and  fro  in  the  valley. 

But  when  he  was  come  to  the  entrance  of  the  Valley 
of  the  Shadow  of  Death,  I  thought  I 
should  have  lost  my  man :  not  for  that 
he  had  any  inclination  to  go  back ;  that  he  always  ab- 
horred; but  he  was  ready  to  die  for  fear.  Oh,  the 
hobgoblins  will  have  me!  the  hobgoblins  will  have  me! 

k  Lara.  iii.  27—29. 

suasion  is  requisite  to  prevail  with  them  to  join  in  those  religious  exercises 
by  which  Christians  especially  receive  the  teaching  of  the  Holy  Spirit. 
Yet  this  arises  not  from  disinclination,  but  diffidence ;  and  though  they  are 
often  peculiarly  favoured  with  seasons  of  great  comfort,  to  counterbalance 
their  dejections ;  yet  they  never  hear  or  read  of  those  who  '  have  drawn  back 
to  perdition,'  but  they  are  terrified  with  the  idea,  that  they  shall  shortly 
resemble  them :  so  that  every  warning  given  against  hypocrisy  and  self- 
deception  seems  to  point  them  out  by  name,  and  every  new  discovery  of  any 
fault  or  mistake  in  their  views,  temper,  or  conduct,  seems  to  decide  their 
doom.  At  the  same  time,  they  are  often  remarkably  melted  into  humble, 
admiring  gratitude,  by  contemplating  the  love  and  sufferings  of  Christ,  and 
seem  to  delight  in  hearing  of  that  subject  above  all  others.  They  do  not 
peculiarly  fear  difficulties,  self-denial,  reproaches  or  persecution,  which  deter 
numbers  from  making  an  open  profession  of  religion :  and  yet  they  are  more 
backward  in  this  respect  than  others;  because  they  deem  themselves 
unworthy  to  be  admitted  to  such  privileges,  and  into  such  society;  or  else 
are  apprehensive  of  being  finally  separated  from  them,  or  becoming  a  dis- 
grace to  religion. 


468  THE  PILGRIM'S   PROGRESS. 

cried  he;  and  I  could  not  beat  him  out  on't.  He  made 
such  a  noise  and  such  an  outcry  here,  that  had  they 
but  heard  him,  it  was  enough  to  encourage  them  to 
come  and  fall  upon  us. 

But  this  I  took  very  great  notice  of,  that  this  valley 
was  as  quiet  when  we  went  through  it,  as  ever  I  knew 
it  before  or  since.  I  suppose  those  enemies  here  had 
now  a  special  check  from  our  Lord,  and  a  command 
not  to  meddle  until  Mr.  Fearing  had  passed  over  it.* 

It  would  be  too  tedious  to  tell  you  of  all :  we  will 

therefore  only  mention  a  passage  or  two  more.    When 

HIS  BEHAVIOUR  AT  he  was  come  to  Vanity  Fair,  I  thought 

he  would  have  fought  with  all  the  men 

in  the  fair.     I  feared  there  we  should  have  been  both 

knocked   on  the  head,  so  hot  was  he   against   their 

fooleries.     Upon  the  Enchanted  Ground  he  was  very 

wakeful.     But  when  he  was  come  at  the  river  where 

was  no  bridge,  there  again  he  was  in  a  heavy  case. 

Now,  now,  he  said,  he  should  be  drowned  for  ever, 
and  so  never  see  that  face  with  comfort,  that  he  had 
come  so  many  miles  to  behold. 

And   here   also  I   took   notice   of  what  was  very 


*  A  low  and  obscure  situation  suits  the  disposition  of  the  persons  here 
described :  they  do  not  object  to  the  most  humiliating  views  of  their  own 
hearts,  of  human  nature,  or  of  the  way  of  salvation  ;  they  are  little  tempted 
to  covet  eminence  among  their  brethren,  and  find  it  easier  '  to  esteem  others 
better  than  themselves,'  than  persons  of  a  different  frame  of  mind  can  well 
conceive.  On  the  other  hand,  their  imaginations  are  peculiarly  susceptible 
of  impressions,  and  of  the  temptations  represented  by  the  valley  of  the 
Shadow  of  Death :  so  that  in  this  respect  they  need  more  than  others  the 
tender  and  patient  instructions  of  faithful  ministers :  while  they  repeat  the 
same  complaints,  and  urge  the  same  objections  against  themselves,  that  have 
already  been  obviated  again  and  again.  But  the  tender  compassion  of  the 
Lord  to  them  should  suggest  an  useful  instruction  to  his  servants,  on  this 
part  of  their  work. 


HIS    BOLDNESS 
AT    LAST. 


THE  PILGRIM'S  PROGRESS.  469 

remarkable ; — the  water  of  that  river  was  lower  at  this 

time  than  ever  I  saw  it  in  all  my  life ;  so  he  went  over 

at  last,  not  much  above  wetshod.    When  he  was  going 

up  to  the  gate,  I  began  to  take  leave  of  him, 

and  to  wish  him  a   good  reception   above. 

So  he  said,  I  shall,  I  shall.     Then  parted  we  asunder, 

and  I  saw  him  no  more. 

HON.  Then  it  seems  he  was  well  at  last  ? 

GREAT.  Yes,  yes,  I  never  had  doubt  about  him.  He 
was  a  man  of  a  choice  spirit,  only  he  was  always  kept 
very  low,  and  that  made  his  life  so  burdensome  to  him- 
self, and  so  troublesome  to  others.1  He  was,  above 
many,  tender  of  sin:  he  was  so  afraid  of  doing  injuries 
to  others,  that  he  often  would  deny  himself  of  that 
which  was  lawful,  because  he  would  not  offend."1 

HON.  But  what  should  be  the  reason  that  such  a  good 
man  should  be  all  his  days  so  much  in  the  dark  ? 

GREAT.  There  are  two  sorts  of  reasons  for  it.  One 
is,  the  wise  God  will  have  it  so:  some  REASONS  WHY 

GOOD    MEN   ARE     SO 

must  pipe,  and  some  must  weep."  Now  INTHEDARK- 
Mr.  Fearing  was  one  that  played  upon  the  bass.  He 
and  his  fellows  sound  the  sackbut,  whose  notes  are 
more  doleful  than  the  notes  of  other  music  are ;  though 
indeed  some  say,  the  bass  is  the  ground  of  music.  And 
for  my  part,  I  care  not  at  all  for  that  profession  that 
begins  not  in  heaviness  of  mind.  The  first  string  that 
the  musician  usually  touches,  is  the  bass,  when  he 
intends  to  put  all  in  tune.  God  also  plays  upon  this 
string  first,  when  he  sets  the  soul  in  tune  for  himself. 
Only  there  was  the  imperfection  of  Mr.  Fearing ;  he 
could  play  upon  no  other  music  but  this,  till  towards  his 
latter  end. 

1  Psalm  Ixxxviii.  m  Rom.  xiv.  21.    1  Cor.  viii.  13.  n  Matt.  xi.  16,  17. 


A   CLOSE   ABOUT 
HIM. 


470  THE  PILGRIM'S  PROGRESS. 

[I  make  bold  to  talk  thus  metaphorically  for  the 
ripening  of  the  wits  of  young  readers,  and  because  in 
the  book  of  the  Revelation,  the  saved  are  compared  to 
a  company  of  musicians,  that  play  upon  their  trumpets 
and  harps,  and  sing  their  songs  before  the  throne.0] 

HON.  He  was  a  very  zealous  man,  as  one  may  see 
by  that  relation  which  you  have  given  of  him.  Diffi- 
culties, lions,  or  Vanity  Fair,  he  feared  not  at  all ;  it 
was  only  sin,  death,  and  hell,  that  were  to  him  a  terror, 
because  he  had  some  doubts  about  his  interest  in  that 
celestial  country. 

GREAT.  You  say  right ;  those  were  the  things  that 
were  his  troublers :  and  they,  as  you  have 
well  observed,  arose  from  the  weakness  of 
his  mind  thereabout,  not  from  weakness  of  spirit  as  to 
the  practical  part  of  a  pilgrim's  life.  I  dare  believe 
that,  as  the  proverb  is,  he  could  have  bit  a  firebrand, 
had  it  stood  in  his  way ;  but  the  things  with  which  he 
was  oppressed,  no  man  ever  yet  could  shake  off  with 
ease. 

Then  said  Christiana,  This  relation  of  Mr.  Fearing 
CHRISTIANA'S  has  done  me  good;  I  thought  nobody  had 

SENTENCE.  -,  ,.-,  f^  T 

been  like  me.  But  1  see  there  was  some 
semblance  betwixt  this  good  man  and  me :  only  we  dif- 
fered in  two  things.  His  troubles  were  so  great,  that 
they  broke  out ;  but  mine  I  kept  within.  His  also  lay 
so  hard  upon  him,  they  made  him  that  he  could  not 
knock  at  the  houses  provided  for  entertainment;  but 
my  trouble  was  always  such  as  made  me  knock  the 
louder. 

MER.  If  I  might  also  speak  my  heart,  I  must  say 
that  something  of  him  has  also  dwelt  in  me. 


MERCY'S 
SENTENCE. 


o  Rev.  v.  8.    xiv.  2,  3. 


THE  PILGRIM'S  PROGRESS.  471 

For  I  have  ever  been  more  afraid  of  the  lake,  and  the 
loss  of  a  place  in  paradise,  than  I  have  been  of  the 
loss  of  other  things.  Oh,  thought  I,  may  I  have  the 
happiness  to  have  a  habitation  there!  'Tis  enough, 
though  I  part  with  all  the  world  to  win  it. 

Then  said  Matthew,  Fear  was  one  thing  that  made 
me  think  that  I  was  far  from  having  that  with-  MATTHEW,3 


SENTENCE. 


JAMES'S 
SENTENCE. 


in  me  that  accompanies  salvation.     But  if  it 

was  so  with  such  a  good  man  as  he,  why  may  it  not 

also  go  well  with  me  ? 

No  fears,  no  grace,  said  James.     Though  there  is 
not  always  grace  where  there  is  the  fear  of 
hell,  yet  to  be  sure  there  is  no  grace  where 
there  is  no  fear  of  God. 

GREAT.  Well  said,  James,  thou  hast  hit  the  mark. 
For  the  fear  of  God  is  the  beginning  of  wisdom ;  and 
to  be  sure  they  that  want  the  beginning  have  neither 
middle  nor  end.  But  we  will  here  conclude  our  dis- 
course of  Mr.  Fearing,  after  we  have  sent  after  him 
this  farewell. 

Well,  Master  Fearing,  thou  didst  fear 

Thy  God,  and  wast  afraid 
Of  doing  any  thing,  while  here, 

That  would  have  thee  betrayed. 
And  didst  thou  fear  the  lake  and  pitl 

Would  others  did  so  too ! 
For,  as  for  them  that  want  thy  wit, 

They  do  themselves  undo.* 

*  No  Christians  are  more  careless  about  the  opinion  of  the  world,  or  more 
zealous  against  its  vanities,  or  more  watchful  in  times  of  ease  and  prosperity, 
than  persons  of  this  description ;  but  the  prospect  of  death  is  often  a 
terror  to  them ;  especially  when  they  suppose  it  to  be  at  hand ;  yet  they 
often  die  with  remarkable  composure  and  comfort.  Few  ministers,  who 
have  had  an  opportunity  of  carefully  observing  the  people  intrusted  to  their 
pastoral  care,  can  help  thinking  of  some  individual,  who  might  seem  to  have 
been  the  original  of  this  admirable  portrait ;  which  is  full  of  instruction  both 


HAD      TALKED 


472  THE  PILGRIM'S  PROGRESS. 

Now,  I  saw  that  they  still  went  on  in  their  talk.  For 
after  Mr.  Great-heart  had  made  an  end  with  Mr.  Fear- 
ing, Mr.  Honest  began  to  tell  them  of  another,  but  his 
OF  MR.  SELF-WILL,  name  was  Mr.  Self-will.  He  pretended 
himself  to  be  a  pilgrim,  said  Mr.  Honest;  but  I  per- 
suade myself  he  never  came  in  at  the  gate  that  stands 
at  the  head  of  the  way. 

GREAT.  Had  you  ever  any  talk  with  him  about  it  ? 
HON.  Yes,  more  than  once  or  twice  ;  but  he  would 
HONEST     always    be    like    himself,  self-willed.     He 
neither  cared  for  man,  nor  argument,  nor 
yet  example  ;  what  his  mind  prompted  him  to,  that  he 
would  do,  and  nothing  else  could  he  be  got  to  do. 

GREAT.  Pray  what  principles  did  he  hold  ?  for  I  sup- 
pose you  can  tell. 

HON.  He  held,  that  a  man  might  follow  the  vices  as 
well  as  the  virtues  of  the  pilgrims  ;  and  that 
if  he  did  both,  he  should  be  certainly  saved. 
GREAT.  How  ?  If  he  had  said,  it  is  possible  for  the 
best  to  be  guilty  of  the  vices,  as  well  as  partake  of  the 
virtues  of  pilgrims,  he  could  not  much  have  been 
blamed;  for  indeed  we  are  exempted  from  no  vice 
absolutely,  but  on  condition  that  we  watch  and  strive. 

to  them,  and  the  timid,  but  conscientious  part  of  their  congregations.  Indeed 
numbers,  who  are  not  characteristically  Fearfuls,  have  something-  of  the  same 
disposition  in  many  particulars.  But  such  as  fear  reproach  and  self-denial 
more  than  those  things  which  this  good  man  dreaded,  bear  a  contrary  char- 
acter, and  are  travelling  the  road  to  an  opposite  place  :  and  even  they  whose 
confidence  of  an  interest  in  Christ  far  exceeds  the  degree  of  their  humilia- 
tion, conscientiousness,  abhorrence  of  sin,  and  victory  over  the  world,  may 
justly  be  suspected  of  having  begun  their  religion  in  a  wrong  manner;  as 
they  more  resemble  the  stony-ground  hearers,  who  '  receive  the  word  with 
joy,  but  have  no  root  in  themselves,'  than  those  who  'sow  in  tears,  to  reap 
in  joy.'  For  '  godly  sorrow  worketh  repentance  unto  salvation,  not  to  be 
repented  of.' 


SELF-WILL'S 
OPINIONS. 


THE  PILGRIM'S   PROGRESS.  473 

But  this  I  perceive  is  not  the  thing ;  but  if  I  understand 
you  right,  your  meaning  is,  that  he  was  of  opinion, 
that  it  was  allowable  so  to  be. 

HON.  Ay,  ay,  so  I  mean,  and  so  he  believed  and 
practised. 

GREAT.  But  what  grounds  had  he  for  his  so  saying  ? 

HON.  Why,  he  said  he  had  the  scripture  for  his 
warrant. 

GREAT.  Pr'ythee,  Mr.  Honest,  present  us  with  a  few 
particulars. 

HON.  So  I  will.  He  said,  to  have  to  do  with  other 
men's  wives  had  been  practised  by  David,  God's  beloved ; 
and  therefore  he  could  do  it.  He  said,  to  have  more 
women  than  one  was  a  thing  that  Solomon  practised, 
and  therefore  he  could  do  it.  He  said,  that  Sarah  and 
the  godly  midwives  of  Egypt  lied,  and  so  did  saved 
Rahab,  and  therefore  he  could  do  it.  He  said,  that  the 
disciples  went  at  the  bidding  of  their  Master,  and  took 
away  the  owner's  ass,  and  therefore  he  could  do  so  too. 
He  said,  that  Jacob  got  the  inheritance  of  his  father  in 
a  way  of  guile  and  dissimulation,  and  therefore  he 
could  do  so  too. 

GREAT.  High  base  indeed !  And  are  you  sure  he 
was  of  this  opinion  ? 

HON.  I  have  heard  him  plead  for  it,  bring  scripture 
for  it,  bring  arguments  for  it,  &c. 

GREAT.  An  opinion  that  is  not  fit  to  be  with  any 
allowance  in  the  world ! 

HON.  You  must  understand  me  rightly :  he  did  not 
say  that  any  man  might  do  this ;  but  that  they  who  had 
the  virtues  of  those  that  did  such  things,  might  also  do 
the  same. 

GREAT.  But  what  more  false  than  such  a  conclusion  ? 

3K 


474  THE  PILGRIM'S   PROGRESS. 

For  this  is  as  much  as  to  say,  that  because  good  men 
heretofore  have  sinned  of  infirmity,  therefore  he  had 
allowance  to  do  it  of  a  presumptuous  rnind :  or  that  if, 
because  a  child,  by  the  blast  of  the  wind,  or  for  that  it 
stumbled  at  a  stone,  fell  down  and  defiled  itself  in  the 
mire,  therefore  he  might  wilfully  lie  down  and  wallow 
like  a  boar  therein.  Who  could  have  thought  that  any 
one  could  so  far  have  been  blinded  by  the  power  of 
lust  ?  But  what  is  written  must  be  true ; — they  "  stumble 
at  the  word,  being  disobedient,  whereunto  they  also 
were  appointed." p  His  supposing  that  such  may  have 
the  godly  men's  virtues,  who  addict  themselves  to  their 
vices,  is  also  a  delusion  as  strong  as  the  other.  'Tis 
just  as  if  the  dog  should  say,  I  have,  or  may  have,  the 
qualities  of  the  child,  because  I  lick  up  its  stinking 
excrements.  To  eat  up  the  sin  of  God's  people,*1  is  no 
sign  of  one  that  is  possessed  with  their  virtues.  Nor 
can  I  believe  that  one  that  is  of  this  opinion,  can  at 
present  have  faith  or  love  in  him.  But  I  know  you  have 
made  some  strong  objections  against  him;  pr'ythee 
what  can  he  say  for  himself? 

HON.  Why,  he  says,  to  do  this  by  way  of  opinion 
seems  abundantly  more  honest  than  to  do  it,  and  yet 
hold  contrary  to  it  in  opinion. 

GREAT.  A  very  wicked  answer.  For,  though  to  let 
loose  the  bridle  to  lusts,  while  our  opinions  are  against 
such  things,  is  bad ;  yet  to  sin,  and  plead  a  toleration 
so  to  do,  is  worse :  the  one  stumbles  beholders  acci- 
dentally, the  other  leads  them  into  the  snare. 

HON.  There  are  many  of  this  man's  mind,*  that  have 

p  1  Pet.  ii.  8.  q  Hos.  iv.  8. 

*  The  author  peculiarly  excels  in  contrasting  his  characters,  of  which 
a  striking  instance  here  occurs.  The  preceding  episode  relates  to  a 
very  conscientious  Christian,  who,  through  weak  faith  and  misapprehen- 


THE  PILGRIM'S  PROGRESS.  475 

not  this  man's  mouth ;  and  that  makes  going  on  pil- 
grimage of  so  little  esteem  as  it  is. 

GREAT.  You  have  said  the  truth,  and  it  is  to  be 
lamented :  but  he  that  feareth  the  King  of  paradise 
shall  come  out  of  them  all. 

CHR.  There  are  strange  opinions  in  the  world.  I 
know  one  that  said,  it  was  time  enough  to  repent  when 
we  come  to  die. 

GREAT.  Such  are  not  over-wise;  that  man  would 
have  been  loth,  might  he  have  had  a  week  to  run 
twenty  miles  in  his  life,  to  have  deferred  his  journey  to 
the  last  hour  of  that  week. 

HON.  You  say  right ;  and  yet  the  generality  of  them 
who  count  themselves  pilgrims  do  indeed  do  thus.  I 


sion,  carried  his  self-suspicion  to  a  troublesome  and  injurious  extreme : 
and  we  have  next  introduced  a  false  professor,  who,  pretending  to  strong 
faith,  made  his  own  obstinate  self-will  the  only  rule  of  his  conduct.  Yet 
in  reality  this  arises  from  total  unbelief:  for  the  word  of  God  declares 
such  persons  to  be  unregenerate,  under  the  wrath  of  God,  'in  the  gall 
of  bitterness  and  the  bond  of  iniquity.'  — It  would  hardly  be  imagined, 
that  men  could  be  found  maintaining  such  detestable  sentiments  as  are 
here  stated,  did  not  facts  most  awfully  prove  it !  We  need  not,  however, 
spend  time  in  exposing  such  a  character :  a  general  expression  of  the 
deepest  detestation  may  suffice;  for  none  who  have  been  given  up  to 
such  strong  delusion,  can  reasonably  be  supposed  accessible  to  the  words 
of  truth  and  soberness.  Nor  can  they  succeed  in  perverting  others  to 
such  palpable  and  gross  absurdities  and  abominable  tenets;  except  they 
meet  with  those,  that  have  long  provoked  God,  by  endeavouring  to 
reconcile  a  wicked  life  with  the  hope  of  salvation.  But  it  may  properly 
be  observed,  that  several  expressions,  which  seem  to  represent  faith  as 
an  assurance  of  a  personal  interest  in  Christ ;  or  to  intimate,  that  be- 
lievers have  nothing  to  do  with  the  law,  even  as  the  rule  of  their  con- 
duct;  with  many  unguarded  assertions  concerning  the  liberty  of  the 
gospel,  and  indiscriminate  declamations  against  doubts,  fears,  and  a  legal 
spirit,  have  a  direct  tendency  to  prepare  the  mind  of  impenitent  sinners, 
to  receive  the  poisonous  principles  of  avowed  Antinomians.  Much  harm 
has  been  done  in  this  way,  and  great  disgrace  brought  upon  the  gospel : 
for  there  are  many  of  this  man's  mind,  who  have  not  this  man's  mouth. 


176  THE  PILGRIM'S   PROGRESS. 

am,  as  you  see,  an  old  man,  and  have  been  a  traveller 
in  this  road  many  a  day ;  and  I  have  taken  notice  of 
many  things. 

I  have  seen  some  that  have  set  out  as  if  they  would 
drive  all  the  world  afore  them,  who  yet  have  in  a  few 
days  died  as  they  in  the  wilderness,  and  so  never  got 
sight  of  the  promised  land, — I  have  seen  some  that  have 
promised  nothing  at  first  setting  out  to  be  pilgrims,  and 
that  one  would  have  thought  could  not  have  lived  a  day, 
that  have  yet  proved  very  good  pilgrims. — I  have  seen 
some  who  have  run  hastily  forward,  that  again  have, 
after  a  little  time,  run  just  as  fast  back  again. — I  have 
seen  some  who  have  spoken  very  well  of  a  pilgrim's  life 
at  first,  that  after  a  while  have  spoken  as  much  against 
it. — I  have  heard  some,  when  they  first  set  out  for 
paradise,  say  positively  there  is  such  a  place,  who,  when 
they  have  been  almost  there,  have  come  back  again, 
and  said  there  is  none.  I  have  heard  some  vaunt  what 
they  would  do  in  case  they  should  be  opposed,  that 
have,  even  at  a  false  alarm,  fled  faith,  the  pilgrim's  way, 
and  all. 

Now,  as  they  were  thus  on  their  way,  there  came  one 
running  to  meet  them,  and  said,  Gentlemen, 
and  you  of  the  weaker  sort,  if  you  love  life, 
shift  for  yourselves,  for  the  robbers  are  before  you. 
Then  said  Mr.  Great-heart,  They  be  the  three  that 
set  upon  Little-Faith  heretofore.  Well,  said 
he,  we  are  ready  for  them :  so  they  went 
on  their  way.  Now  they  looked  at  every  turning 
when  they  should  have  met  with  the  villains;  but 
whether  they  heard  of  Mr.  Great-heart,  or  whether 
they  had  some  other  game,  they  came  not  up  to  the 
pilgrims. 


FRESH    NEWS 
OF   TROUBLE. 


GREAT-HEART'S 
RESOLUTION. 


CHRISTIANA    WISHES 
FOR   AN  INN. 


GAIUS   ENTERTAINS 
THEM,   AND   HOW. 


THE  PILGRIM'S  PROGRESS.  477 

Christiana  then  wished  for  an  inn  to  refresh  herself 
and  her  children,  because  they  were 
weary.  Then  said  Mr.  Honest,  There 
is  one  a  little  before  us,  where  a  very  honourable  dis- 
ciple, one  Gaius,  dwells/  So  they  all  concluded  to 
turn  in  thither ;  and  the  rather,  because  the  old  gentle- 
man gave  him  so  good  a  report.  When  they  came 
to  the  door,  they  went  in,  not  knocking,  for  folks  use 
not  to  knock  at  the  door  of  an  inn.  Then  they  called 
for  the  master  of  the  house,  and  he  came  to  them.  So 
they  asked  if  they  might  lie  there  that  night. 

GAIUS.  Yes,  gentlemen,  if  you  be  true  men,  for  my 
house  is  for  none  but  pilgrims.*  Then 
were  Christiana,  Mercy,  and  the  boys 
the  more  glad,  for  that  the  innkeeper  was  a  lover  of 
pilgrims.  So  they  called  for  rooms,  and  he  showed 
them  one  for  Christiana  and  her  children  and  Mercy, 
and  another  for  Mr.  Great-heart  and  the  old  gentleman. 

Then  said  Mr.  Great-heart,  Good  Gaius,  what  hast 
thou  for  supper  ?  for  these  pilgrims  have  come  far  to- 
day, and  are  weary. 

It  is  late,  said  Gaius,  so  we  cannot  conveniently  go 
out  to  seek  food ;  but  such  as  we  have  you  shall  be 
welcome  to,  if  that  will  content. 

GREAT.  We  will  be  content  with  what  thou  hast  in 
the  house ;  for  as  much  as  I  have  proved  thee,  thou  art 
never  destitute  of  that  which  is  convenient. 

r  Rom.  xvi.  23. 

*  The  spiritual  refreshment  arising  from  experimental  and  affectionate 
conversation  with  Christian  friends,  seems  to  be  here  more  especially 
intended:  yet  the  name  of  Gaius  suggests  also  the  importance  of  the 
apostle's  exhortation,  'Use  hospitality  without  grudging.'  This  ought 
to  be  attended  to,  even  in  respect  of  those  with  whom  we  have  hitherto 
had  no  acquaintance,  provided  their  characters  are  properly  certified 
to  us :  for  we  are  all  brethren  in  Christ. 


HE    C  OMES    UP 
AGAIN. 


TALK  BETWEEN 
GAIUS  AND  HIS 
GUESTS. 


478  THE  PILGRIM'S  PROGRESS. 

Then  he  went  down  and  spake  to  the  cook,  whose 
OAIUS'S  COOK,  name  was  Taste-that-which-is-good,  to  get 
ready  supper  for  so  many  pilgrims.  This  done,  he 
comes  up  again,  saying,  Come,  my  good 
friends,  you  are  welcome  to  me,  and  I  am 
glad  that  I  have  a  house  to  entertain  you  in ;  and  while 
supper  is  making  ready,  if  you  please,  let  us  entertain 
one  another  with  some  good  discourse :  so  they  all  said, 
Content. 

Then  said  Gaius,  Whose  wife  is  this  aged 
matron  ?  and  whose  daughter  is  this  young 
damsel  ? 

GREAT.  This  woman  is  the  wife  of  one  Christian,  a 
pilgrim  of  former  times;  and  these  are  his  four 
children.  The  maid  is  one  of  her  acquaintance,  one 
that  she  hath  persuaded  to  come  with  her  on  pilgrimage. 
The  boys  take  all  after  their  father,  and  covet  to  tread 
in  his  steps ;  yea,  if  they  do  but  see  any  place  where 
the  old  pilgrim  hath  lain,  or  any  print  of  his  foot,  it 
ministereth  joy  to  their  hearts,  and  they  covet  to  lie  or 
tread  in  the  same. 

Then  said  Gaius,  Is  this  Christian's  wife,  and  are  these 
OF  CHRISTIAN'S  Christian's  children  ?  I  knew  your  husband's 
father,  yea,  also  his  father's  father.  Many 
have  been  good  of  this  stock;  their  ancestors  dwelt 
first  at  Antioch.8  Christian's  progenitors,  (I  suppose 
you  have  heard  your  husband  talk  of  them)  were  very 
worthy  men.  They  have,  above  any  that  I  know, 
showed  themselves  men  of  great  virtue  and  courage,  for 
the  Lord  of  the  pilgrims,  his  ways,  and  them  that  loved 
him.  I  have  heard  of  many  of  your  husband's  relations 
that  have  stood  all  trials  for  the  sake  of  the  truth. 


s  Acts  xi.  26. 


THE  PILGRIM'S  PROGRESS.  479 

Stephen,  that  was  one  of  the  first  of  the  family  from 
whence  your  husband  sprang,  was  knocked  on  the  head 
with  stones.1  James,  another  of  this  generation,  was 
slain  with  the  edge  of  the  sword.u  To  say  nothing  of 
Paul  and  Peter,  men  anciently  of  the  family  from 
whence  your  husband  came,  there  was  Ignatius,  who 
was  cast  to  the  lions ;  Romanus,  whose  flesh  was  cut 
by  pieces  from  his  bones ;  and  Polycarp,  that  played 
the  man  in  the  fire.  There  was  he  that  was  hanged  up 
in  a  basket  in  the  sun  for  the  wasps  to  eat ;  and  he 
whom  they  put  into  a  sack,  and  cast  into  the  sea  to  be 
drowned.  It  would  be  impossible  utterly  to  count  up 
all  of  that  family  that  have  suffered  injuries  and  death 
for  the  love  of  a  pilgrim's  life.  Nor  can  I  but  be  glad 
to  see  that  thy  husband  has  left  behind  him  four  such 
boys  as  these.  I  hope  they  will  bear  up  their  father's 
name,  and  tread  in  their  father's  steps,  and  come  to 
their  father's  end. 

GREAT.  Indeed,  sir,  they  are  likely  lads ;  they  seem 
to  choose  heartily  their  father's  ways. 

GAIUS.  That  is  it  that  I  said.  Wherefore  Christian's 
family  is  like  still  to  spread  abroad  upon  the  face  of  the 
ground,  and  yet  to  be  numerous  upon  the  ADVICE  TO  CHRIS- 

*  TIANA    ABOUT  HER 

face  of  the  earth;  let  Christiana  look  out   BOYS- 
some   damsels  for  her  sons,  to  whom  they  may  be 
betrothed,  &c.  that  the  name  of  their  father,  and  the 
house  of  his  progenitors,  may  never  be  forgotten  in  the 
world. 

HON.  'Tis  pity  his  family  should  fall  and  be  extinct. 

GAIUS.  Fall  it  cannot,  but  be  diminished  it  may;  but 
let  Christiana  take  my  advice,  and  that  is  the  way  to 
uphold  it.  And,  Christiana,  said  this  inn-keeper,  I  am 


t  Acts  vii.  59,  60.  u  Acts  xii.  2. 


480  TE1E  PILGRIM'S  PROGRESS. 

glad  to  see  thee  and  thy  friend  Mercy  together  here,  a 
lovely  couple.  And  if  I  may  advise,  take  Mercy  into  a 
nearer  relation  to  thee :  if  she  will,  let  her  be  given  to 
Matthew  thy  eldest  son.  It  is  the  way  to  preserve  a 
posterity  in  the  earth.  So  this  match  was  concluded, 
A  MATCH  BETWEEN  &ud  in  process  of  time  they  were  married : 

MERCY      AND       MAT- 

but  more  of  that  hereafter.* 

Gaius  also  proceeded,  and  said,  I  will  now  speak 
on  the  behalf  of  women,  to  take  away  their  reproach. 
For  as  death  and  the  curse  came  into  the  world  by  a 
woman,  so  also  did  life  and  health.  God  sent  forth  his 
Son,  made  of  a  woman.v  Yea,  to  show  how  much  they 
WHY  WOMEN  OF  thatcame  after  did  abhor  the  act  of  the 

OLD    SO     MUCH     DE- 

SIRED  CHILDREN.  mother,  this   sex   in   the  Old  Testament 

v  Gen.  iii.      Gal.  iv.  4. 

*  The  author  availed  himself  of  the  opportunity,  here  presented  him, 
of  giving  his  opinion  on  a  very  important  subject,  about  which  religious 
persons  often  hold  different  sentiments.  He  evidently  intended  to  say, 
that  he  deemed  it  generally  most  safe  and  advantageous  to  the  parties 
themselves,  and  most  conducive  to  the  spread  and  permanency  of  true 
religion,  for  young  Christians  to  marry;  provided  it  be  done  in  the 
fear  of  God,  and  according  to  the  rules  of  his  word.  Yet  we  cannot 
suppose  but  he  would  readily  have  allowed  of  exceptions  to  this  rule: 
for  there  are  individuals,  who,  continuing  single,  employ  that  time  and 
those  talents  in  assiduously  doing  good,  which  in  the  married  state 
must  have  been  greatly  abridged  or  preoccupied;  and  thus  they  are  more 
extensively  useful  than  their  brethren.  Yet,  in  common  cases,  the 
training  up  of  a  family,  by  the  combined  efforts  of  pious  parents,  in 
honesty,  sobriety,  industry,  and  the  principles  of  true  religion,  when 
united  with  fervent  prayer,  and  the  persuasive  eloquence  of  a  good 
example,  is  so  important  a  service  to  the  church  and  to  the  commu- 
nity, that  few  persons  are  capable  of  doing  greater  or  more  perma- 
nent good  in  any  other  way.  But  this  requires  strict  attention  to  the 
rules  of  scripture,  in  every  step  of  these  grand  concerns :  for  children, 
brought  up  in  ungodliness  and  ignorance,  among  those  who  are  strangers 
to  the  gospel,  are  far  more  hopeful,  than  such  as  have  received  a 
bad  education,  witnessed  bad  examples,  and  imbibed  worldly  principles, 
in  the  families  of  evangelical  professors. 


THE  PILGRIM'S   PROGRESS.  481 

coveted  children,  if  happily  this  or  that  woman  might 
be  the  mother  of  the  Saviour  of  the  world.  I  will  say 
again,  that  when  the  Saviour  was  come,  women  rejoiced 
in  him,  before  either  man  or  angel.w  I  read  not  that 
ever  any  man  did  give  unto  Christ  so  much  as  one 
groat ;  but  the  women  followed  him,  and  ministered  to 
him  of  their  substance.  'Twas  a  woman  that  washed 
his  feet  with  tears,  and  a  woman  that  anointed  his  body 
to  the  burial.  They  were  women  that  wept  when  he  was 
going  to  the  cross ;  and  women  that  followed  him  from 
the  cross,  and  that  sat  by  his  sepulchre  when  he  was 
buried.  They  were  women  that  were  first  with  him  at 
his  resurrection-morn ;  and  women  that  brought  tidings 
first  to  his  disciples  that  he  was  risen  from  the  dead.* 
Women  therefore  are  highly  favoured,  and  show  by 
these  things,  that  they  are  sharers  with  us  in  the  grace 
of  life. 

Now  the   cook  sent  up  to  signify  that  supper  was 
almost   ready,  and   sent   one  to  lay  the   cloth, 
and  the  trenchers,  and  to  set  the  salt  and  bread 
in  order. 

Then  said  Matthew,  The  sight  of  this  cloth,  and  of 
this  forerunner  of  the  supper,  begetteth  in  me  a  greater 
appetite  to  my  food  than  I  had  before. 

GAIUS.  So  let  all  ministering  doctrines  to  thee  in 
this  life  beget  in  thee  a  greater  desire  to  sit  at  the 
supper  of  the  great  King  in  his  kingdom;  for  all 
preaching,  books,  and  ordinances  here, 
are  but  as  the  laying  of  the  trenchers, 
and  the  setting  of  salt  upon  the  board, 
when  compared  with  the  feast  that  our  Lord  will  make 
for  us  when  we  come  to  his  house. 

w  Luke  i.  42—48. 
s  Luke  vn.  37—50.   viii.  2,  3.  xxiii.  27.    xxiv.  22,  23.    John  xi.  2.  xii.  3.   Matt.  xxvn.  55—61. 

3L 


SUPPER 
READY. 


WHAT  IS  TO  BE 
GATHERED  FROM 
LAYING  OF  TH  E 
BREAD  WITHTHE 
CLOTH  AND  TRKN- 


482  THE  PILGRIM'S   PROGRESS. 

So  supper  came  up.  And  first  a  heave-shoulder  and 
a  wave-breast  were  set  on  the  table  before  them ;  to 
show  that  they  must  begin  their  meal  with  prayer  and 
praise  to  God.y  The  heave-shoulder  David  lifted  up  his 
heart  to  God  with ;  and  with  the  wave-breast,  where 
his  heart  lay,  he  used  to  lean  upon  his  harp  when  he 
played.  These  two  dishes  were  very  fresh  and  good, 
and  they  all  ate  heartily  thereof. 

The  next  they  brought  up  was  a  bottle  of  wine,  as 
red  as  blood.  So  Gaius  said  to  them,  Drink  freely; 
this  is  the  true  juice  of  the  vine,  that  makes  glad  the 
heart  of  God  and  man.  So  they  drank  and  were  merry ,z 

The  next  was  a  dish  of  milk  well  crumbed :  Gaius 
AMISLK.OF  said,  Let  the  boys  have  that,  that  they  may 
grow  thereby ,a 

Then  they  brought  up  in  course  a  dish  of  butter  and 
honey.  Then  said  Gaius,  Eat  freely  of  this, 
for  this  is  good  to  cheer  up  and  strengthen 
your  judgments  and  understandings.  This  was  our 
Lord's  dish  when  he  W7as  a  child :  "  Butter  and  honey 
shall  he  eat,  that  he  may  know  how  to  refuse  the  evil, 
and  choose  the  good."b 

Then  they  brought  them  up  a  dish  of  apples,  and  they 
were  very  good-tasted  fruit.  Then  said  Matthew, 
May  we  eat  apples,  since  they  were  such  by  and 
with  which  the  serpent  beguiled  our  first  mother  ? 

Then  said  Gaius : 

Apples  were  they  with  which  we  were  beguiled, 
Yet  sin,  not  apples,  hath  our  souls  defiled : 
Apples  forbid,  if  ate,  corrupt  the  blood  ; 
To  eat  such,  when  commanded,  does  us  good  : 
Drink  of  his  flagons  then,  thou  church,  his  dove, 
And  eat  his  apples,  who  art  sick  of  love. 

y  Lev.  vii.  32—34.    x.  14,  15.    Psalm  xxv.  1.    Heb.  xiii.  15. 

z  Deut.  xxxii.  14.    Jadg.  ix.  13.    John  xv.  5.  a  1  Pet.  ii.  1,  2.  b  Isa.  vii.  15. 


OF   HONEY 
AND  BUTTER. 


A    DISH   OP 
APPLES. 


c 

A    DISH    OP 
NUTS. 


THE  PILGRIM'S  PROGRESS.  483 

Then  said  Matthew,  I  made  the  scruple,  because  I  a 
while  since  was  sick  with  the  eating  of  fruit. 

GAIUS.  Forbidden  fruit  will  make  you  sick ;  but  not 
what  our  Lord  has  tolerated. 

While  they  were  thus  talking,  they  were  presented 
with  another  dish,  and  it  was  a  dish  of  nuts. 
Then  said  some  at  the  table,  Nuts  spoil  tender 
teeth,  especially  the  teeth  of  children:  which  when 
Gaius  heard,  he  said : — 

Hard  texts  are  nuts,  (I  will  not  call  them  cheaters,) 
Whose  shells  do  keep  their  kernels  from  the  eaters ; 
Ope  then  the  shells,  and  you  shall  have  the  meat ; 
They  here  are  brought  for  you  to  crack  and  eat.* 

c  Song  vi.  11. 

*  The  different  parts  of  social  worship  and  Christian  fellowship  are 
here  allegorically  described.  The  heave-shoulder  and  wave-breast  pre- 
scribed in  the  ceremonial  law,  seem  to  have  typified  the  power  and  love 
of  our  great  High  Priest;  and  to  have  conveyed  an  instruction  to  the 
priests  to  do  their  work  with  all  their  might,  and  with  their  whole 
heart:  but  they  are  here  supposed  to  be  also  emblems  of  fervent 
prayer  and  grateful  praise.  The  wine  represents  the  exhilarating 
remembrance  of  the  love  of  Christ  in  shedding  his  blood  for  us,  and 
the  application  of  the  blessing  to  ourselves  by  living  faith.  The  milk 
is  the  emblem  of  the  plain,  simple,  and  important  instructions  of 
scripture,  as  brought  forward  by  believers,  when  they  meet  together, 
for  their  edification.  The  butter  and  honey  may  denote  those  anima- 
ting views  of  God,  and  realizing  anticipations  of  heavenly  joy,  which 
tend  greatly  to  establish  the  judgment,  instruct  the  understanding,  and 
determine  the  affections  in  cleaving  to  the  good  part  that  the  be- 
liever hath  chosen.  The  apples  represent  the  promises  and  privileges, 
which  believers  possess  by  communion  with  Christ,  in  his  ordinances; 
(Sol.  Song  ii.  3.)  and  the  nuts  signify  such  difficult  subjects  as  experience 
and  observation  enable  mature  Christians  to  understand  ;  and  which  amply 
repay  the  pains  of  endeavouring  to  penetrate  their  meaning,  though  they 
are  not  proper  for  the  discussion  of  young  converts.  Whatever  un- 
believers may  think,  a  company  of  Christians,  employing  themselves 
in  the  manner  here  described,  have  far  sweeter  enjoyments  than  they 
ever  experienced  when  engaged  in  the  mirth,  diversions,  and  pleasures 
of  the  world :  for  these  are  merely  the  shadow  of  joy,  but  religion 
puts  us  in  possession  of  the  substance. 


484  THE  PILGRIM'S  PROGRESS. 

Then  were  they  very  merry,  and  sat  at  the  table  a 
long  time,  talking  of  many  things.  Then  said  the  old 
gentleman,  My  good  landlord,  while  we  are  cracking 
your  nuts,  if  you  please,  do  you  open  this  riddle : 

A  RIDDLE  PUT  A  man  there  was,  though  some  did  count  him  mad, 

FORTHBYOLD  m,  ,  i          i        i 

HONEST.  The  more  he  cast  away,  the  more  he  had. 

Then  they  all  gave  good  heed,  wondering  what  good 
Gains  would  say ;  so  he  sat  still  a  while,  and  then  thus 
replied : 

He  who  bestows  his  goods  upon  the  poor, 
OPENS  IT.  Shall  have  as  much  again,  and  ten  times  more. 


JOSEPH 
WONDERS. 


Then  said  Joseph,  I  dare  say,  sir,  I  did  not 
think  you  could  have  found  it  out. 

Oh!  said  Gaius,  I  have  been  trained  up  in  this  way 
a  great  while :  nothing  teaches  like  experience.  I  have 
learned  of  my  Lord  to  be  kind,  and  have  found  by 
experience  that  I  have  gained  thereby.  There  is  that 
scattereth,  and  yet  increaseth ;  and  there  is  that  with- 
holdeth  more  than  is  meet,  but  it  tendeth  to  poverty. 
There  is  that  maketh  himself  rich,  yet  hath  nothing : 
there  is  that  maketh  himself  poor,  yet  hath  great 
richest 

Then  Samuel  whispered  to  Christiana,  his  mother, 
and  said,  Mother,  this  is  a  very  good  man's  house ;  let 
us  stay  here  a  good  while,  and  let  my  brother  Matthew 
be  married  here  to  Mercy,  before  we  go  any  further. 
The  which  Gaius,  the  host,  overhearing,  said,  With  a 
very  good  will,  my  child. 

So  they  stayed  here  more  than  a  month,  and  Mercy 
was  given  to  Matthew  to  wife.  While  they 
stayed  here,  Mercy,  as  her  custom  was, 


MATTHEW  AND 
MERC V  MARRIED. 


d  Prov.  xi.  24.  ziii.  7. 


OLD   HONEST 
NODS. 


THE   PILGRIM'S   PROGRESS.  485 

would  be  making  coats  and  garments  to  give  to  the 
poor,  by  which  she  brought  a  very  good  report  upon 
pilgrims.* 

But  to  return  again  to  our  story.  After  supper,  the 
lads  desired  a  bed,  for  they  were  weary  with  THE  BOYS  oo 

TO        BED,       THB 

travelling.  Then  Gaius  called,  to  show  **"«*". 
them  their  chamber;  but  said  Mercy,  I  will  have  them 
to  bed.  So  she  had  them  to  bed — and  they  slept  well ; 
but  the  rest  sat  up  all  night ;  for  Gaius  and  they  were 
such  suitable  company,  that  they  could  not  tell  how  to 
part.  Then  after  much  talk  of  their  Lord,  themselves, 
and  their  journey,  old  Mr.  Honest,  he  that  put 
forth  the  riddle  to  Gaius,  began  to  nod.  Then 
said  Great-heart,  What,  sir,  you  begin  to  be  drowsy ; 
come,  rub  up  now,  here  is  a  riddle  for  you.  Then  said 
Mr.  Honest,  Let  us  hear  it.  Then  said  Mr.  Great- 
heart  : 

He  that  would  kill,  must  first  be  overcome :  A  RIDDLE. 

Who  live  abroad  would,  first  must  die  at  home. 

Ha !  said  Mr.  Honest,  it  is  a  hard  one ;  hard  to 
expound,  and  harder  to  practise.  But,  come,  landlord, 
said  he,  I  will,  if  you  please,  leave  my  part  to  you ;  do 
you  expound  it,  and  I  will  hear  what  you  say. 

No,  said  Gaius,  it  was  put  to  you,  and  'tis  expected 
you  should  answer  it.  Then  said  the  old  gentleman : 

He  first  by  grace  must  conquered  be,  THE  RIDDLB 

That  sin  would  mortify: 
Who  that  he  lives  would  convince  me, 

Unto  himself  must  die. 

*  If  our  love  to  sinners  be  only  shown  by  seeking  their  spiritual  good,  it 
will  be  considered  as  a  mere  bigoted  desire  to  proselyte  them  to  our  sect  or 
party:  but  uniform,  diligent,  and  expensive  endeavours  to  relieve  their 
temporal  wants  are  intelligible  to  every  man,  and  bring  a  good  report  on  the 
profession  of  the  gospel. 


A    QDESTION   WORTH 
THE   MINDING. 


486  THE  PILGRIM'S  PROGRESS. 

It  is  right,  said  Gaius ;  good  doctrine  and  experience 
teach  this.  For,  first,  until  grace  displays  itself,  and 
overcomes  the  soul  with  its  glory,  it  is  altogether  with- 
out heart  to  oppose  sin.  Besides,  if  sin  is  Satan's  cords, 
by  which  the  soul  lies  bound,  how  should  it  make 
resistance  before  it  is  loosed  from  that  infirmity?* 
Secondly,  Nor  will  any  that  knows  either  reason  or 
grace,  believe  that  such  a  man  can  be  a  living  monu- 
ment of  grace,  that  is  a  slave  to  his  own  corruptions. 
And  now  it  comes  into  my  mind,  I 
will  tell  you  a  story  worth  the  hearing. 
There  were  two  men  that  went  on  pilgrimage ;  the  one 
began  when  he  was  young,  the  other  when  he  was  old. 
The  young  man  had  strong  corruptions  to  grapple  with  ; 
the  old  man's  were  weak  with  the  decays  of  nature. 
The  young  man  trod  his  steps  as  even  as  did  the  old 
one,  and  was  every  way  as  light  as  he.  Who  now,  or 
which  of  them,  had  their  graces  shining  clearest,  since 
both  seemed  to  be  alike  ? 

HON.  The  young  man's,  doubtless.  For  that  which 
A  COMPARISON,  heads  it  against  the  greatest  opposition, 
gives  best  demonstration  that  it  is  strongest ;  especially 
when  it  also  holdeth  pace  with  that  which  meets  not 
with  half  so  much,  as,  to  be  sure,  old  age  does  not. 
A  MISTAKE.  Besides,  I  have  observed  that  old  men  have 
blessed  themselves  with  this  mistake;  namely,  taking 
the  decays  of  nature  for  a  gracious  conquest  over  cor- 
ruptions, and  so  have  been  apt  to  beguile  themselves. 
Indeed,  old  men  that  are  gracious  are  best  able  to  give 


*  The  gracious  operations  of  the  Holy  Spirit  are  here  meant.  These 
overcome  our  natural  pride,  love  of  sin,  and  aversion  from  God  and  religion  ; 
and  then  we  repent,  believe  in  Christ,  are  justified  by  faith,  mortify  sin,  die 
to  ourselves,  and  live  to  God  in  righteousness  and  true  holiness. 


THE  PILGRIM'S  PROGRESS.  487 

advice  to  them  that  are  young,  because  they  have  seen 
most  of  the  emptiness  of  things :  but  yet,  for  an  old 
and  a  young  man  to  set  out  both  together,  the  young 
one  has  the  advantage  of  the  fairest  discovery  of  a 
work  of  grace  within  him,  though  the  old  man's  cor- 
ruptions are  naturally  the  weakest.*  Thus  they  sat 
talking  till  break  of  day. 

Now,  when  the  family  were  up,  Christiana  bid  her  son 
James  that  he  should  read  a  chapter ;  so  he  read  the 
53d  of  Isaiah.  When  he  had  done,  Mr.  Honest  ANOTHER 
asked  why  it  was  that  the  Saviour  is  said  QDE 
to  "  come  out  of  a  dry  ground"  and  also,  that  "  he  had 
no  form  nor  comeliness  in  him" 

Then  said  Mr.  Great-heart,  To  the  first  I  answer, 
Because  the  church  of  the  Jews,  of  which  Christ  came, 
had  then  lost  almost  all  the  sap  and  spirit  of  religion. 

*  Old  age  affords  great  advantages  in  overcoming  some  corrupt  propensi- 
ties :  yet  habits  of  indulgence  often  more  than  counterbalance  the  decays 
of  nature ;  and  avarice,  suspicion,  and  peevishness,  with  other  evils,  gather 
strength  as  men  advance  in  years.  It  is  therefore  in  some  particulars  only, 
that  age  has  the  advantage  over  youth  ;  and  as  some  old  men  imagine  that 
they  have  renounced  sin,  because  they  are  no  longer  capable  of  committing 
the  crimes  in  which  they  once  lived  ;  so  there  are  young  men,  who  presume 
that  they  shall  live  to  be  old,  and  imagine  that  repentance  will  then  be  com- 
paratively easy  to  them :  whereas  sin,  in  one  form  or  other,  gathers  strength 
and  establishes  its  dominion,  as  long  as  it  is  permitted  to  reign  in  the  soul.  The 
instruction,  however,  that  is  here  conveyed,  is  very  important,  provided  it 
be  properly  understood;  for  if  we  do  not  estimate  the  advantages  of  our 
situation,  we  cannot  determine  how  far  external  amendment  results  from 
internal  renovation.  During  tedious  diseases,  or  in  the  immediate  prospect 
of  death,  men  often  feel  very  indifferent  to  the  world,  set  against  sin,  disin- 
clined to  former  indulgences,  and  earnest  about  salvation :  yet  returning 
health,  business,  company,  and  temptation,  terminate  such  promising  appear- 
ances. Many  suppose  themselves  to  be  very  good  tempered,  while  every 
one  studies  to  oblige  them;  yet  provocation  excites  vehement  anger  and 
resentment  in  the  breast :  nay,  riches  and  honour  while  at  a  great  distance 
seem  to  have  no  charms  for  those,  who  are  powerfully  attracted  by  their 
magnetical  influence,  when  placed  within  their  reach ! 


488  THE  PILGRIM'S  PROGRESS. 

To  the  second  I  say,  The  words  are  spoken  in  the 
person  of  unbelievers,  who,  because  they  want  the 
eye  that  can  see  into  our  Prince's  heart,  therefore 
judge  of  him  by  the  meanness  of  his  outside,  just  like 
those  that  know  not  that  precious  stones  are  covered 
over  with  a  homely  crust,  who,  when  they  have  found 
one,  because  they  know  not  what  they  have  found,  cast 
it  away  again,  as  men  do  a  common  stone. 

Well,  said  Gaius,  now  you  are  here,  and  since,  as  I 
know,  Mr.  Great-heart  is  good  at  his  weapons,  if  you 
please,  after  we  have  refreshed  ourselves,  we  will  walk 
into  the  fields,  to  see  if  we  can  do  any  good.  About  a 
mile  from  hence  there  is  one  Slay-good,  a  giant,  that 
does  much  annoy  the  King's  highway  in  these  parts ; 
and  I  know  whereabout  his  haunt  is.  He  is  master  of 
a  number  of  thieves :  'twould  be  well  if  we  could  clear 
these  parts  of  him.  So  they  consented  and  went ;  Mr. 
Great-heart  with  his  sword,  helmet,  and  shield ;  and  the 
rest  with  spears  and  staves. 

When  they  came  to  the  place  where  he  was,  they 
roGuNADNTwiLTAJ"GoNE  found  him  with  one  Feeble-mind  in  his 
HE^EMINDINHIS  hand,  whom  his  servants  had  brought 
unto  him,  having  taken  him  in  the  way.  Now  the  giant 
was  rifling  him,  with  a  purpose  after  that  to  pick  his 
bones ;  for  he  was  of  the  nature  of  flesh-eaters. 

Well,  so  soon  as  he  saw  Mr.  Great-heart  and  his 
friends  at  the  mouth  of  his  cave,  with  their  weapons,  he 
demanded  what  they  wanted. 

GREAT.  We  want  thee ;  for  we  are  come  to  revenge 
the  quarrels  of  the  many  that  thou  hast  slain  of  the  pil- 
grims, when  thou  hast  dragged  them  out  of  the  King's 
highway:  wherefore  come  out  of  thy  cave.  So  he 
armed  himself  and  came  out,  and  to  battle  they  went, 


THE    GIANT   ASSAULT- 
ED  AND    SLAIN. 


THE   PILGRIM'S   PROGRESS.  489 

and  fought  for  above  an  hour,  and  then  stood  still  to 
take  wind. 

Then  said  the  giant,  Why  are   you  here   on  my 
ground  ? 

GREAT.  To  revenge  the  blood  of  pilgrims,  as  I  told 
thee  before.  So  they  went  to  it  again,  and  the  giant 
made  Mr.  Great-heart  give  back:  but  he  came  up 
again,  and  in  the  greatness  of  his  mind  he  let  fly  with 
such  stoutness  at  the  giant's  head  and 
sides,  that  he  made  him  let  his  weapon 
fall  out  of  his  hand.  So  he  smote  him,  and  slew  him, 
and  cut  off  his  head,  and  brought  it  away  to  the  inn. 
He  also  took  Feeble-mind  the  pilgrim,  and  brought  him 
with  him  to  his  lodgings.  When  they  were  come  home, 
they  showed  his  head  to  the  family,  and  set  it  up,  as 
they  had  done  others  before,  for  a  terror  to  those  that 
should  attempt  to  do  as  he  hereafter.* 

*  The  refreshment  of  divine  consolations,  and  Christian  fellowship,  is 
intended  to  prepare  us  for  vigorously  maintaining  the  good  fight  of  faith, 
not  only  against  the  enemies  of  our  own  souls,  but  also  against  the  opposers 
of  our  holy  religion,  according  to  the  talents  intrusted  to  us,  and  the  duties 
of  our  several  stations.  We  are  soldiers  belonging  to  one  great  army  under 
the  command  of  the  Captain  of  our  salvation ;  and  we  ought  to  strive 
against  sin,  and  '  contend  for  the  faith  once  delivered  to  the  saints,'  by  our 
profession,  example,  prayers,  converse,  and  every  other  method  authorized 
by  the  word  of  God.  All  that  love  the  Lord  are  our  brethren ;  and  every 
thing  that  can  mislead,  dismay,  or  hinder  any  of  them,  should  be  considered 
as  an  adversary  to  the  common  cause;  and  we  should  counteract  with 
meekness,  but  with  firmness  and  decision,  all  the  endeavours  of  those,  who 
obstruct  men  in  the  ways  of  the  Lord,  or  turn  them  aside  into  by-paths.  It 
does  not,  however,  clearly  appear  what  particular  description  of  opposers  were 
represented  by  Slay-good :  whether  the  author  had  in  view  certain  selfish  and 
malignant  persecutors,  who  intimidated  professors  by  fines  and  imprison- 
ment, to  the  hazard  of  their  lives,  or  of  their  souls ;  or  some  plausible 
heretics,  who  '  taught  things  which  they  ought  not,  for  filthy  lucre's  sake,' 
to  the  total  ruin  of  many  that  seemed  hopeful,  and  the  great  detriment  of 
others  who  were  weak  in  faith  and  unestablished  in  judgment.  The  con- 
flict seems  merely  to  denote  the  efforts  which  Christians  should  make  to 

3M 


490  THE  PILGRIM'S  PROGRESS. 

Then  they  asked  Mr.  Feeble-mind  how  he  fell  into 
his  hands. 

Then  said  the  poor  man,  I  am  a  sickly  man,  as  you 
see :  and  because  death  did  usually  once  a  day  knock  at 
my  door,  I  thought  I  should  never  be  well  at  home ;  so  I 
HOW  FEEBLE  MIND  betook  myself  to  a  pilgrim's  life,  and 

CAME  TO    BE   A   PIL-  A 

have  travelled  hither  from  the  town  of 
Uncertain,  where  I  and  my  father  were  born.  I  am  a 
man  of  no  strength  at  all  of  body,  nor  yet  of  mind,  but 
would,  if  I  could,  though  I  can  but  crawl,  spend  my  life 
in  the  pilgrim's  way.  When  I  came  at  the  gate  that  is 
at  the  head  of  the  way,  the  Lord  of  that  place  did  en- 
tertain me  freely;  neither  objected  he  against  my 
weakly  looks,  nor  against  my  feeble  mind ;  but  gave 
me  such  things  as  were  necessary  for  my  journey,  and 
bid  me  hope  to  the  end.  When  I  came  to  the  house  of 
the  Interpreter,  I  received  much  kindness  there :  and 
because  the  hill  of  Difficulty  was  judged  too  hard  for 
me,  I  was  carried  up  that  by  one  of  his  servants. 
Indeed,  I  have  found  much  relief  from  pilgrims,  though 
none  were  willing  to  go  so  softly  as  I  am  forced  to  do : 
yet  still,  as  they  came  on,  they  bid  me  be  of  good  cheer, 
and  said,  that  it  was  the  will  of  their  Lord  that  comfort 
should  be  given  to  the  feeble-minded,6  and  so  went  on 
their  own  pace.  When  I  was  come  to  Assault-lane, 
then  this  giant  met  with  me,  and  bid  me  prepare  for  an 
encounter.  But,  alas!  feeble  one  that  I  was,  I  had 
more  need  of  a  cordial ;  so  he  came  up  and  took  me. 


e  1  Thess.  v.  14. 


prevent  the  effect  of  such  opposition  and  delusion,  and  to  remove  such 
occasions  of  mischief  out  of  the  way ;  as  also  to  show  that  the  strong  in 
faith  are  peculiarly  called  to  these  services,  and  ought  not  to  shrink  from 
hardship,  danger,  and  suffering,  in  so  good  a  cause. 


THE  PILGRIM'S  PROGRESS.  491 

I  conceited  he  should  not  kill  me.  Also  when  he  got 
me  into  his  den,  since  I  went  not  with  him  willingly,  I 
believed  I  should  come  out  alive  again;  for  I  MARK  THIS! 
have  heard,  that  not  any  pilgrim  that  is  taken  captive 
by  violent  hands,  if  he  keeps  heart  whole  towards  his 
Master,  is,  by  the  laws  of  providence,  to  die  by  the 
hand  of  the  enemy.  Robbed  I  looked  to  be,  and  robbed 
to  be  sure  I  am ;  but  I  am,  as  you  see,  escaped  with 
life,  for  the  which  I  thank  my  King  as  the  author,  and 
you  as  the  means.  Other  brunts  I  also  look  for ;  but 
this  I  have  resolved  on,  to  wit,  to  run  when  I  MARK  THIS! 
can,  to  go  when  I  cannot  run,  and  to  creep  when  I 
cannot  go.  As  to  the  main,  I  thank  Him  that  loved 
me,  I  am  fixed;  my  way  is  before  me,  my  mind  is 
beyond  the  river  that  has  no  bridge,  though  I  am,  as 
you  see,  but  of  a  feeble  mind.* 

Then  said  old  Mr.  Honest,  Have  not  you  some  time 
ago  been  acquainted  with  one  Mr.  Fearing  a  pilgrim  ? 

FEEBLE.  Acquainted  with  him !  Yes,  he  came  from 
the  town  of  Stupidity,  which  lieth  four  degrees  to  the 
northward  of  the  city  of  Destruction,  and  as  many  off 

*  The  character  of  Feeble-mind  seems  to  coincide  in  some  things  with 
that  of  Fearing ;  and  in  others  with  the  description  of  Little-faith.  Con- 
stitutional timidity  and  lowness  of  spirits,  arising  from  a  feeble  frame  and 
frequent  sickness,  while  they  are  frequently  the  means  of  exciting  men  to 
religion,  give  also  a  peculiar  cast  to  their  views  and  the  nature  of  their 
profession ;  tend  to  hold  them  under  perpetual  discouragements,  and  unfit 
them  for  hard  and  perilous  services.  This  seems  implied  in  the  name 
given  to  the  native  place  of  Feeble-mind  :  his  uncertainty  or  hesitation  in 
his  religious  profession  was  the  effect  of  his  natural  turn  of  mind,  which 
was  opposite  to  the  sanguine  and  confident.  Yet  this  timid  and  discouraged 
irresolution  is  often  connected  with  evident  sincerity  and  remarkable  per- 
severance in  the  ways  of  God.  The  principal  difference  between  Feeble- 
mind  and  Fearing  seems  to  be  this :  that  the  former  was  more  afraid  of 
opposition,  and  the  latter  more  doubtful  about  the  event ;  which  perhaps 
may  intimate,  that  Slay-good  rather  represents  persecutors  than  deceivers. 


492  THE  PILGRIM'S  PROGRESS. 


MR.    FEEBLE-MIND'S 
UNCLE. 


GAICS   COM 
FORTS   HIM. 


MR. FEARING,  of  where  I  was  born;  yet  we  were  well 
acquainted,  for  indeed  he  was  my  uncle, 
my  father's  brother.  He  and  I  have  been  much  of  a 
temper :  he  was  a  little  shorter  than  I,  but  yet  we  were 
much  of  a  complexion. 

HON.  I  perceive  you  knew  him,  and  I  am   apt  to 

believe  also  that  you  were  related  one  to  another ;  for 

FEEBLE-MIND  HAS  you  have  his  whitely  look,  a  cast  like 

SOME    OF  MR.    FEAR-       ' 

ING'S   FEATURES.  Jjjg      Wj$Jj      yOQJ-      QJQ^      ^^      JOUY       S^QQCll      is 

much  alike. 

FEEBLE.  Most  have  said  so  that  have  known  us 
both :  and,  besides,  what  I  have  read  in  him  I  have  for 
the  most  part  found  in  myself. 

Come,  sir,  said  good  Gaius,  be  of  good  cheer ;  you 
are  welcome  to  me,  and  to  my  house.  What 
thou  hast  a  mind  to,  call  for  freely ;  and  what 
thou  wouldst  have  my  servants  do  for  thee,  they  will  do 
it  with  a  ready  mind. 

Then  said  Mr.  Feeble-mind,  This  is  an  unexpected 
favour,  and  as  the  sun  shining  out  of  a  very  dark  cloud. 
Did  giant  Slay-good  intend  me  this 
favour  when  he  stopped  me,  and  resolved 
to  let  me  go  no  further  ?  Did  he  intend,  that  after  he 
had  rifled  my  pockets,  I  should  go  to  Gaius  mine  host  ? 
Yet  so  it  is. 

Now  just  as  Mr.  Feeble-mind  and  Gaius  were  thus 
m  talk,  there  comes  one  running,  and  called 
'"  at  the  door,  and  said,  That  about  a  mile 
and  a  half  off  there  was  one  Mr.  Not-right,  a  pilgrim, 
struck  dead  upon  the  place  where  he  was,  with  a  thun- 
derbolt. 

Alas !  said  Mr.  Feeble-mind,  is  he  slain  ? 
He  overtook  me  some  days  before  I  came 


NOTICE  TO  BE  TAKEN 
OF  PROVIDENCE. 


TIDINGS   HOW 
N  O  T-R  I  G  H  T 
SLAIN   BY   A.  THUN 


MR.  FEEBLE-MIND'S 
COMMENT  UPON  IT. 


THE  PILGRIM'S   PROGRESS.  493 

so  far  as  hither,  and  would  be  my  company-keeper. 
He  was  also  with  me  when  Slay-good  the  giant  took 
me,  but  he  was  nimble  of  his  heels,  and  escaped :  but 
it  seems  he  escaped  to  die,  and  I  was  taken  to  live.* 

What  one  would  think  doth  seek  to  slay  outright, 

Ofttimes  delivers  from  the  saddest  plight. 

That  very  Providence  whose  face  is  death, 

Doth  ofttimes  to  the  lowly  life  bequeath. 

I  taken  was,  he  did  escape  and  flee ; 

Hands  crossed  gave  death  to  him,  and  life  to  me. 

Now,  about  this  time,  Matthew  and  Mercy  were 
married ;  also  Gaius  gave  his  daughter  Phebe  to  James, 
Matthew's  brother,  to  wife ;  after  which  time,  they  yet 
stayed  about  ten  days  at  Gaius's  house,  spending  their 
time  and  the  seasons  like  as  pilgrims  use  to  do. 

When  they  were  to  depart,  Gaius  made  them  a  feast, 
and  they  did  eat  and  drink,  and  were  merry.  Now  the 
hour  was  come  that  tfiey  must  be  gone ;  T. 
wherefore  Mr.  Great-heart  called  for  a  WARD- 
reckoning.  But  Gaius  told  him,  that  at  his  house  it 
was  not  the  custom  of  pilgrims  to  pay  for  their  enter- 
tainment. He  boarded  them  by  the  year,  but  looked 
for  his  pay  from  the  good  Samaritan,  who  had  promised 
him,  at  his  return,  whatsoever  charge  he  was  at  with 
them,  faithfully  to  repay  him/  Then  said  Mr.  Great- 
heart  to  him : 

f  Luke  x.  34,  35. 

*  Here  again  we  meet  with  a  contrast  between  a  feeble  believer  and  a 
specious  hypocrite.  The  latter  eludes  persecution  by  time-serving,  yet 
perishes  in  his  sins :  the  former  suffers  and  trembles,  yet  hopes ;  is  delivered 
and  comforted,  and  finds  his  trials  terminate  in  his  greater  advantage.  The 
frequency  with  which  this  difference  is  introduced,  and  the  variety  of 
character  by  which  it  is  illustrated,  shows  us  how  important  the  author 
deemed  it,  to  warn  false  professors  at  the  same  time  that  we  comfort  the 
feeble-minded,  and  to  mark  as  exactly  as  we  can  the  discriminating  pecu- 
liarities of  their  aim  and  experience. 


THE   PILGRIMS   PRE- 
RE       TO       00       FOR- 


HOW  THEY  GREET 
ONE   ANOTHER   AT 

PARTING. 


NESS       TO       FEEBLE 
MIND. 


494  THE  PILGRIM'S  PROGRESS. 

GREAT.  "  Beloved,  thou  doest  faithfully,  whatsoever 
thou  doest  to  the  brethren,  and  to 
strangers,  which  have  borne  witness 
of  thy  charity  before  the  church :  whom  if  thou  yet 
bring  forward  on  their  journey  after  a  godly  sort,  thou 
shalt  do  well."g  Then  Gaius  took  leave  of  them  all, 
LAST  KIND-  and  his  children,  and  particularly  of  Mr. 

-  L 

Feeble-mind.  He  also  gave  him  some- 
thing to  drink  by  the  way.  Now  Mr.  Feeble-mind, 
when  they  were  going  out  of  the  door,  made  as  if  he 
intended  to  linger.  The  which  when  Mr.  Great-heart 
espied,  he  said,  Come,  Mr.  Feeble-mind,  pray  do  you 
go  along  with  us ;  I  will  be  your  conductor,  arid  you 
shall  fare  as  the  rest. 

FEEBLE.  Alas !  I  want  a  suitable  companion.  You 
are  all  lusty  and  strong,  but  I,  as  you  see,  am  weak ;  I 
choose  therefore  rather  to  come  behind, 
lest,  by  reason  of  my  many  infirmities,  I 
should  be  both  a  burden  to  myself  and  to  you.  I  am, 
as  I  said,  a  man  of  a  weak  and  feeble  mind,  and  shall 
be  offended  and  made  weak  at  that  which  others  can 
HIS  EXCUSE  FOR  IT.  bear.  I  shall  like  no  laughing;  I  shall 
like  no  gay  attire  ;  I  shall  like  no  unprofitable  questions. 
Nay,  I  am  so  weak  a  man  as  to  be  offended  with  that 
which  others  have  a  liberty  to  do.  I  do  not  yet  know 
all  the  truth:  I  am  a  very  ignorant  Christian  man. 
Sometimes,  if  I  hear  some  rejoice  in  the  Lord,  it 
troubles  me  because  I  cannot  do  so  too.  It  is  with  me 
as  it  is  with  a  weak  man  among  the  strong,  or  as  with 
a  sick  man  among  the  healthy,  or  as  a  lamp  despised ; 
("  He  that  is  ready  to  slip  with  his  feet  is  as  a  lamp 

g  3  John  5.  6. 


FEEBLE-MIND   FOR 
GOING   BEHIND. 


THE  PILGRIM'S   PROGRESS.  495 

despised  in  the  thought  of  him  that  is  at  ease:h)  so 
that  I  know  not  what  to  do. 

But,  brother,  said  Mr.  Great-heart,  I  have  it  in  com- 
mission to  comfort  the  feeble-minded,  and  GREAT.HEART,S 
to  support  the  weak.  You  must  needs  go  COMMISSION- 
along  with  us ;  we  will  wait  for  you ;  we  will  lend  you 
our  help ;  we  will  deny  ourselves  of  *  CHRISTIAN  SPIRIT. 
some  things,  both  opinionative  and  practical,  for  your 
sake :  we  will  not  enter  into  doubtful  disputations  before 
you ;  we  will  be  made  all  things  to  you,  rather  than 
you  shall  be  left  behind.1* 

Now,  all  this  while  they  were  at  Gaius's  door;  and 
behold,  as  they  were  thus  in  the  heat  of  their  dis- 
course, Mr.  Ready-to-halt  came  by,  with  his  PROMISES. 
crutches  in  his  hand,  and  he  also  was  going  on  pil- 
grimage^ 

h  Job  xii.  5.  i  Rom.  xiv.    1  Cor.  viii.    k  Psalm  xxxviii.  17. 

*  Weak  believers  are  conscientious  even  to  scrupulosity :  so  far  from 
allowing  themselves  in  the  practice  of  known  sin,  or  the  omission  of  evident 
duty,  they  are  prone  to  abridge  themselves  in  things  which  are  indifferent ; 
they  often  impose  rules  on  themselves  which  they  do  not  expect  others  to 
observe ;  and  sometimes  are  sensible  that  their  uneasiness,  at  the  liberty 
used  by  their  brethren,  arises  from  ignorance  and  low  attainments :  and 
therefore  they  deem  it  better  to  live  retired,  than  to  burden  others  with  their 
peculiarities,  or  be  grieved  with  things  which  every  where  meet  their  obser- 
vation. But  there  are  persons,  that  expect  to  be  encouraged  as  weak 
believers,  who  are  far  removed  from  such  scrupulousness;  and  whose  weak- 
ness consists  merely  in  an  inability  to  maintain  an  unwavering  confidence, 
while  they  live  in  a  loose  and  negligent  manner.  These  seem  more 
to  resemble  Not-right  than  Feeble-mind.  They  that  are  indeed  weak 
believers,  should  learn  from  this  passage,  to  beware  of  censoriousness,  and 
of  making  themselves  a  standard  for  others :  and  their  stronger  brethren 
should  be  reminded  not  to  despise  or  grieve  them,  by  an  inexpedient  use  of 
their  liberty.  (The  author,  in  a  marginal  note,  has  marked  Great-heart's 
answer  as  a  Christian  spirit.)  They  will,  however,  commonly  find  asso- 
ciates, in  some  measure  of  their  own  turn,  who  are  often  more  useful  to 
them,  than  such  as  cannot  entirely  sympathize  with  their  feelings. 


TO     SE 


496  THE  PILGRIM'S  PROGRESS. 

Then  said  Mr.  Feeble-mind  to  him,  Man,  how  earnest 
thou  hither  ?     I  was  but  now  complaining  that  I  had 
E.MIND  GLAD   not  a  suitable  companion,  but  thou  art 

E    READY-TO- 

according  to  my  wish.  Welcome,  wel- 
come, good  Mr.  Ready-to-halt,  I  hope  thou  and  I  may 
be  some  help. 

I  shall  be  glad  of  thy  company,  said  the  other;  and, 
good  Mr.  Feeble-mind,  rather  than  we  will  part,  since 
we  are  thus  happily  met,  I  will  lend  thee  one  of  my 
crutches. 

Nay,  said  he,  though  I  thank  thee  for  thy  good  will, 
I  am  not  inclined  to  halt  before  I  am  lame.  How- 
beit,  I  think,  when  occasion  is,  it  may  help  me  against 
a  dog. 

READY.  If  either  myself  or  my  crutches  can  do  thee 
a  pleasure,  we  are  both  at  thy  command,  good  Mr. 
Feeble-mind. 

Thus  therefore  they  went  on.  Mr.  Great-heart  and 
Mr.  Honest  went  before,  Christiana  and  her  children 
went  next,  and  Mr.  Feeble-mind  and  Mr.  Ready-to- 
halt  came  behind,  with  his  crutches.  Then  said  Mr. 
Honest,  Pray,  sir,  now  we  are  upon  the  road,  tell  us 
NEW  TALK,  some  profitable  things  of  some  that  have  gone 
on  pilgrimage  before  us. 

GREAT.  With  a  good  will.  I  suppose  you  have  heard 
how  Christian  of  old  did  meet  with  Apollyon  in  the 
Valley  of  Humiliation,  and  also  what  hard  work  he  had 
to  go  through  the  Valley  of  the  Shadow  of  Death. 
Also  I  think  you  cannot  but  have  heard  how  Faithful 
was  put  to  it  by  Madam  Wanton,  with  Adam  the  First, 
with  one  Discontent,  and  Shame  ;  four  as  deceitful  vil- 
lains as  a  man  can  meet  with  upon  the  road. 

HON.  Yes,  I  believe  I  have  heard  of  all  this  ;   but 


THE  PILGRIM'S  PROGRESS.  497 

indeed  good  Faithful  was  hardest  put  to  it  with  Shame : 
he  was  an  unwearied  one. 

GREAT.  Ay ;  for,  as  the  pilgrim  well  said,  he  of  all 
men  had  the  wrong  name. 

HON.  But  pray,  sir,  where  was  it  that  Christian  and 
Faithful  met  Talkative  ?  That  same  was  also  a  nota- 
ble one. 

GREAT.  He  was  a  confident  fool ;  yet  many  follow 
his  ways. 

HON.  He  had  like  to  have  beguiled  Faithful. 

GREAT.  Ay,  but  Christian  put  him  into  a  way  quickly 
to  find  him  out. 

Thus  they  went  on  till  they  came  to  the  place  where 
Evangelist  met  with  Christian  and  Faithful,  and  pro- 
phesied to  them  what  should  befall  them  at  Vanity  Fair. 
Then  said  their  guide,  Hereabouts  did  Christian  and 
Faithful  meet  with  Evangelist,  who  prophesied  to  them 
of  what  troubles  they  should  meet  with  at  Vanity  Fair. 

HON.  Say  you  so  ?  I  dare  say  it  was  a  hard  chapter 
that  then  he  did  read  unto  them.* 

GREAT.  'Twas  so ;  but  he  gave  them  encouragement 
withal.  But  what  do  we  talk  of  them  ?  They  were  a 
couple  of  lion-like  men ;  they  had  set  their  faces  like 
flint.  Do  not  you  remember  how  undaunted  they  were 
when  they  stood  before  the  judge  ? 

*  The  near  prospect  of  persecution  is  formidable  even  to  true  be- 
lievers, notwithstanding  all  the  encouragements  of  God's  word.  It  is 
therefore  very  useful  to  realize  such  scenes  to  our  minds,  and  to 
consider  how  we  should  feel  were  they  actually  present;  that  we  may 
be  preserved  from  self-confidence;  excited  to  diligence  in  every  thing 
connected  with  the  assurance  of  hope;  put  on  our  guard  against  every 
action  or  engagement  which  might  weaken  our  confidence  in  God ;  and 
pray  without  ceasing,  for  that  measure  of  wisdom,  fortitude,  patience, 
meekness,  faith  and  love,  which  might  be  sufficient  for  us,  should  matters 
come  to  the  worst. 

3N 


498  THE  PILGRIM'S  PROGRESS. 

HON.  Well :  Faithful  bravely  suffered. 

GREAT.  So  he  did,  and  as  brave  things  came  on't ; 
for  Hopeful,  and  some  others,  as  the  story  relates  it, 
were  converted  by  his  death. 

HON.  Well,  but  pray  go  on;  for  you  are  well 
acquainted  with  things. 

GREAT.  Above  all  that  Christian  met  with  after  he 
had  passed  through  Vanity  Fair,  one  By-ends  was  the 
arch  one. 

HON.  By-ends !  what  was  he  ? 

GREAT.  A  very  arch  fellow,  a  downright  hypocrite ; 
one  that  would  be  religious,  whichever  way  the  world 
went ;  but  so  cunning,  that  he  would  be  sure  never  to 
lose  or  suffer  for  it.  He  had  his  mode  of  religion  for 
every  fresh  occasion,  and  his  wife  was  as  good  at  it  as 
he.  He  would  turn  from  opinion  to  opinion ;  yea,  and 
plead  for  so  doing,  too.  But  so  far  as  I  could  learn,  he 
came  to  an  ill  end  with  his  by-ends ;  nor  did  I  ever 
hear  that  any  of  his  children  were  ever  of  any  esteem 
with  any  that  truly  feared  God. 

Now  by  this  time  they  were  come  within  sight  of 
THEY  COME  WITHIN  the  town  of  Vanity,  where  Vanity  Fair 

SIGHT       OF     VANITY 

is  kept,  bo,  when  they  saw  that  they 
were  so  near  the  town,  they  consulted  with  one  another 
how  they  should  pass  through  the  town ;  and  some  said 
one  thing,  and  some  another.  At  last  Mr.  Great-heart 
said,  I  have,  as  you  may  understand,  often  been  a  con- 
ductor of  pilgrims  through  this  town.  Now,  I  am 
acquainted  with  one  Mr.  Mnason,  a  Cyprusian  by 
nation,  an  old  disciple,  at  whose  house  we  may  lodge. 
If  you  think  good,  said  he,  we  will  turn  in  there. 

Content,  said  old  Honest ;  Content,  said  Christiana ; 
Content,  said  Mr.  Feeble-mind ;  and  so  they  said  all. 


THE  PILGRIM'S  PROGRESS.  499 

Now  you  must  think  that  it  was  eventide  by  that  they 
got  to  the  outside  of  the  town ;  but  Mr.  Great-heart 
knew  the  way  to  the  old  man's  house.  So  thither  they 
came;  and  he  called  at  the  door,  and  the  old  man 
within  knew  his  tongue  so  soon  as  ever  he  heard  it ;  so 
he  opened,  and  they  all  came  in.  Then  THEY  ENTER  INTO 

ONE  MR.  MNASON'S 

said  Mnason  their  host,  How  far  have  ye  T0  LODGE 
come  to-day  ?    So  they  said,  From  the  house  of  Gaius 
our  friend.    I  promise  you,  said  he,  you  have  gone  a 
good  stitch.    You  may  well  be  weary ;   sit  down.    So 
they  sat  down. 

Then  said  their  guide,  Come,  what  cheer,  good  sirs  ? 
I  dare  say  you  are  welcome  to  my  friend. 

I  also,  said  Mr.  Mnason,  do  bid  you  welcome ;  and 
whatever  you  want,  do  but  say,  and  we  will  do  what 
we  can  to  get  it  for  you. 

HON.  Our  great  want  a  while  since  was  harbour  and 
good  company,  and  now  I  hope  we  have  THEY  ARE  GLAD  or 

,  ENTERTAINMENT. 

both. 

MNAS.  For  harbour,  you  see  what  it  is ;  but  for  good 
company,  that  will  appear  in  the  trial. 

Well,  said  Mr.  Great-heart,  will  you  have  the  pil- 
grims up  into  their  lodging  ? 

I  will,  said  Mr.  Mnason.  So  he  had  them  to  their 
respective  places ;  and  also  showed  them  a  very  fair 
dining-room,  where  they  might  be,  and  sup  together 
until  the  time  was  come  to  go  to  rest. 

Now  when  they  were  seated  in  their  places,  and 
were  a  little  cheery  after  their  journey,  Mr.  Honest 
asked  his  landlord  if  there  were  any  store  of  good 
people  in  the  town. 

MNAS.  We  have  a  few ;  for  indeed  they  are  but  a 
few,  when  compared  with  them  on  the  other  side. 


SOME 
SENT    FOR. 


500  THE  PILGRIM'S  PROGRESS. 

HON.  But  how  shall  we  do  to  see  some  of  them? 
SETEHfoMDEESolFRETHE  for  the  sight  of  good  men  to  them  that 
?HEDTOWEN.PLI  are  going  on  pilgrimage,  is  like  to  the 
appearing  of  the  moon  and  stars  to  them  that  are 
sailing  upon  the  seas.* 

Then  Mr.  Mnason  stamped  with  his  foot,  and  his 
daughter  Grace  came  up.  So  he  said  unto  her,  Grace, 
go  you,  tell  my  friends,  Mr.  Contrite,  Mr.  Holy- 
man,  Mr.  Love-saints,  Mr.  Dare-not-lie,  and  Mr. 
Penitent,  that  I  have  a  friend  or  two  at  my  house  that 
have  a  mind  this  evening  to  see  them.  So  Grace  went 
to  call  them,  and  they  came;  and  after  salutation 
made,  they  sat  down  together  at  the  table. 

Then  said  Mr.  Mnason  their  landlord,  My  neigh- 
bours, I  have,  as  you  see,  a  company  of  strangers  come 
to  my  house;  they  are  pilgrims:  they  come  from  afar, 
and  are  going  to  mount  Zion.  But  who,  quoth  he,  do 
you  think  this  is?  pointing  his  finger  to  Christiana. 
It  is  Christiana  the  wife  of  Christian,  the  famous  pil- 
grim, who  with  Faithful  his  brother  was  so  shamefully 
handled  in  our  town.  At  that  they  stood  amazed, 
saying,  We  little  thought  to  see  Christiana  when  Grace 
came  to  call  us;  wherefore  this  is  a  very  comfortable 
surprise.  They  then  asked  her  of  her  welfare,  and  if 
these  young  men  were  her  husband's  sons.  And  when 
she  had  told  them  they  were,  they  said,  The  King  whom 
you  love  and  serve  make  you  as  your  father,  and  bring 
you  where  he  is  in  peace. 

Then  Mr.  Honest  (when  they  were  all  sat  down) 


*  Even  in  those  populous  cities,  where  vanity  most  prevails,  and  where 
persecution  at  some  seasons  has  most  raged,  a  remnant  of  real  Christians 
generally  reside ;  and  believers  will  in  every  place  inquire  after  such 
persons  and  associate  with  them.  (Psa.  cxix.  63.  1  John  iii.  14.) 


THE  FRUIT    OF 
WATCHFULNESS. 


THE  PILGRIM'S   PROGRESS.  501 

asked  Mr.  Contrite  and  the  rest,  in  what      SOME  TALK  BE- 

TWIXTMR.HONEST 

posture  their  town  was  at  present.  AND  MR.  CONTRITE. 

CONTR.  You  may  be  sure  we  are  full  of  hurry  in 
fair-time.  'Tis  hard  keeping  our  hearts  and  spirits  in 
good  order  when  we  are  in  a  cumbered  condition.  He 
that  lives  in  such  a  place  as  this  is,  and 
that  has  to  do  with  such  as  we  have,  has 
need  of  an  item  to  caution  him  to  take  heed  every 
moment  of  the  day. 

HON.  But  how  are  your  neighbours  now  for  quietness  ? 

CONTR.  They  are  much  more  moderate  now  than 
formerly.  You  know  how  Christian  and  PERSECUTION  NOT 

SO      HOT     AT     VANITY 

raithful  were  used  at  our  town;  but  of  FAIR  AS  *°*«a". 
late,  I  say,  they  have  been  far  more  moderate.  I  think 
the  blood  of  Faithful  lieth  with  a  load  upon  them  till 
now;  for  since  they  burned  him,  they  have  been 
ashamed  to  burn  any  more.  In  those  days  we  were 
afraid  to  walk  the  streets ;  but  now  we  can  show  our 
heads.  Then  the  name  of  a  professor  was  odious; 
now,  especially  in  some  parts  of  our  town,  (for  you 
know  our  town  is  large,)  religion  is  counted  honourable. 
Then  said  Mr.  Contrite  to  them,  Pray,  how  fared  it  with 
you  in  your  pilgrimage?  how  stands  the  country 
affected  towards  you  ? 

HON.  It  happens  to  us,  as  it  happeneth  to  wayfaring 
men; — sometimes  our  way  is  clean,  sometimes  foul; 
sometimes  up-hill,  sometimes  down-hill ;  we  are  seldom 
at  a  certainty.  The  wind  is  not  always  on  our  backs, 
nor  is  every  one  a  friend  that  we  meet  with  in  the  way. 
We  have  met  with  some  notable  rubs  already,  and 
what  are  yet  behind  we  know  not ;  but  for  the  most 
part  we  find  it  true  that  has  been  talked  of  old,  A  good 
man  must  suffer  trouble. 


502  THE  PILGRIM'S  PROGRESS. 

CONTR.  You  talk  of  rubs ;  what  rubs  have  you  met 
withal  ? 

HON.  Nay,  ask  Mr.  Great-heart  our  guide;  for  he 
can  give  the  best  account  of  that. 

GREAT.  We  have  been  beset  three  or  four  times 
already.  First,  Christiana  and  her  children  were  beset 
by  two  ruffians,  that  they  feared  would  have  taken 
away  their  lives.  We  were  beset  by  Giant  Bloody- 
man,  Giant  Maul,  and  Giant  Slay-good.  Indeed,  we  did 
rather  beset  the  last  than  were  beset  of  him.  And  thus 
it  was :  after  we  had  been  some  time  at  the  house  of 
Gaius  mine  host,  and  of  the  whole  church,  we  were 
minded  upon  a  time  to  take  our  weapons  with  us,  and 
go  see  if  we  could  light  upon  any  of  those  that  are 
enemies  to  pilgrims;  for  we  heard  that  there  was  a 
notable  one  thereabouts.  Now  Gaius  knew  his  haunt 
better  than  I,  because  he  dwelt  thereabout.  So  we 
looked,  and  looked,  till  at  last  we  discerned  the  mouth 
of  his  cave :  then  we  were  glad,  and  plucked  up  our 
spirits.  So  we  approached  up  to  his  den;  and,  lo, 
when  we  came  there,  he  had  dragged,  by  mere  force, 
into  his  net,  this  poor  man,  Mr.  Feeble-mind,  and  was 
about  to  bring  him  to  his  end.  But  when  he  saw  us, 
supposing  as  we  thought,  he  had  another  prey,  he  left 
the  poor  man  in  his  hole,  and  came  out.  So  we  fell  to 
it  full  sore,  and  he  lustily  laid  about  him ;  but,  in  con- 
clusion, he  was  brought  down  to  the  ground,  and  his 
head  cut  off,  and  set  up  by  the  wayside,  for  a  terror  to 
such  as  should  after  practise  such  ungodliness.  That 
I  tell  you  the  truth,  here  is  the  man  himself  to  affirm 
it,  who  was  as  a  lamb  taken  out  of  the  mouth  of  the 
lion. 

Then  said  Mr.  Feeble-mind,  I  found  this  true,  to  my 


MR.  HOLY-MAN'S 
SPEECH. 


MR.   LOVE-SAINTS' 
SPEECH. 


THE  PILGRIM'S  PROGRESS.  503 

cost  and  comfort :  to  my  cost,  when  he  threatened  to 
pick  my  bones  every  moment;  and  to  my  comfort, 
when  I  saw  Mr.  Great-heart  and  his  friends,  with  their 
weapons,  approach  so  near  for  my  deliverance. 

Then  said  Mr.  Holy-man,  There  are  two  things  that 
they  have  need  to  be  possessed  with  who 
go  on  pilgrimage;  courage,  and  an  un- 
spotted life.  If  they  have  not  courage,  they  can  never 
hold  on  their  way ;  and  if  their  lives  be  loose,  they  will 
make  the  very  name  of  a  pilgrim  stink. 

Then  said  Mr.  Love-saints,  I  hope  this  caution  is  not 
needful  among  you.  But  truly  there  are 
many  that  go  upon  the  road,  that  rather 
declare  themselves  strangers  to  pilgrimage,  than 
strangers  and  pilgrims  on  the  earth. 

Then  said  Mr.  Dare-not-lie,  'Tis  true.  They  neither 
have  the  pilgrim's  weed,  nor  the  pilgrim's  MR.  DARE.NOT.LIE, 
courage;  they  go  not  uprightly,  but  all 
awry  with  their  feet ;  one  shoe  goes  inward,  another 
outward ;  and  their  hosen  out  behind ;  here  a  rag,  and 
there  a  rent,  to  the  disparagement  of  their  Lord. 

These  things,  said  Mr.  Penitent,  they  ought  to  be 
troubled  for;  nor  are  the  pilgrims  like  to  MR.  PENITENT, 
have  that  grace  put  upon  them  and  their 
Pilgrim's  Progress  as  they  desire,  until  the  way  is 
cleared  of  such  spots  and  blemishes.  Thus  they  sat 
talking  and  spending  the  time  until  supper  was  set  upon 
the  table,  unto  which  they  went,  and  refreshed  their 
weary  bodies :  so  they  went  to  rest. 

Now  they  staid  in  the  fair  a  great  while  at  the  house 
of  this  Mr.  Mnason,  who  in  process  of  time  gave  his 
daughter  Grace  unto  Samuel,  Christiana's  son,  to  wife, 
and  his  daughter  Martha  to  Joseph. 


504  THE  PILGRIM'S  PROGRESS. 

The  time,  as  I  said,  that  they  lay  here,  was  long,  for 
it  was  not  now  as  in  former  times.  Wherefore  the 
pilgrims  grew  acquainted  with  many  of  the  good  people 
of  the  town,  and  did  them  what  service  they  could. 
Mercy,  as  she  was  wont,  laboured  much  for  the  poor : 
wherefore  their  bellies  and  backs  blessed  her,  and  she 
was  there  an  ornament  to  her  profession.  And,  to  say 
the  truth  for  Grace,  Phebe,  and  Martha,  they  were  all 
of  a  very  good  nature,  and  did  much  good  in  their 
places.  They  were  also  all  of  them  very  fruitful ;  so 
that  Christian's  name,  as  was  said  before,  was  like  to 
live  in  the  world. 

While  they  lay  here,  there  came  a  monster  out  of 
A  MONSTER,  the  woods,  and  slew  many  of  the  people  of 
the  town.  It  would  also  carry  away  their  children,  and 
teach  them  to  suck  its  whelps.  Now,  no  man  in  the 
town  durst  so  much  as  face  this  monster;  but  all  fled 
when  they  heard  the  noise  of  his  coming. 

The  monster  was  like  unto  no  one  beast  on  the  earth. 
HIS  SHAPE.  Its  body  was  like  a  dragon,  and  it  had  seven 
heads  and  ten  horns.1  It  made  great  havoc  of  children, 
and  yet  it  was  governed  by  a  woman.  This  monster 
HIS  NATURE,  propounded  conditions  to  men ;  and  such  men 
as  loved  their  lives  more  than  their  souls,  accepted  of 
those  conditions.  So  they  came  under. 

Now  Mr.  Great-heart,  together  with  those  who  came 
to  visit  the  pilgrims  at  Mr.  Mnason's  house,  entered  into 
a  covenant  to  go  and  engage  this  beast,  if  perhaps  they 
might  deliver  the  people  of  this  town  from  the  paws 
and  mouth  of  this  so  devouring  a  serpent. 

Then  did  Mr.  Great-heart,  Mr.  Contrite,  Mr.  Holy- 
man,  Mr.  Dare-not-lie,  and  Mr.  Penitent,  with  their 


1  Rev.  xvii.  3. 


THE  PILGRIM'S   PROGRESS.  505 

weapons,  go  forth  to  meet  him.  Now  the  monster  at 
first  was  very  rampant,  and  looked  upon  these  enemies 
with  great  disdain;  but  they  so  belaboured  l^"*™ 
him,  being  sturdy  men  at  arms,  that  they  made  him 
make  a  retreat :  so  they  came  home  to  Mr.  Mnason's 
house  again. 

The  monster,  you  must  know,  had  his  certain  seasons 
to  come  out  in,  and  to  make  his  attempts  upon  the 
children  of  the  people  of  the  town.  At  these  seasons 
did  these  valiant  worthies  watch  him  and  did  still 
continually  assault  him ;  insomuch  that  in  process  of 
time  he  became  not  only  wounded,  but  lame.  Also  he 
has  not  made  that  havoc  of  the  townsmen's  children 
as  formerly  he  had  done ;  and  it  is  verily  believed  by 
some,  that  this  beast  will  die  of  his  wounds. 

This  therefore  made  Mr.  Great-heart  and  his  fellows 
of  great  fame  in  this  town ;  so  that  many  of  the  people 
that  wanted  their  taste  of  things,  yet  had  a  reverent 
esteem  and  respect  for  them.  Upon  this  account  there- 
fore it  was,  that  these  pilgrims  got  not  much  hurt  here. 
True,  there  were  some  of  the  baser  sort,  that  could  see 
no  more  than  a  mole,  nor  understand  any  more  than  a 
beast ;  these  had  no  reverence  for  these  men,  nor  took 
they  notice  of  their  valour  and  adventures.* 

*  This  seems  to  refer  to  the  prevalence  of  popery  for  some  time 
before  the  revolution  in  1688;  by  which  many  nominal  protestants 
were  drawn  aside,  and  numbers  of  children  educated  in  the  principles 
of  that  dark  superstition.  The  favour  or  frown  of  the  Prince  and  his 
party  operated  so  powerfully,  that  worldly  men  in  general  yielded  to 
the  imposition  :  but  several  persons  among  the  non-conformists,  as  well  as 
the  established  church,  did  eminent  service  at  that  crisis  by  their 
preaching  and  writings,  in  exposing  the  delusions  and  abominations  of 
that  monstrous  religion ;  and  these  endeavours  were  eventually  the 
means  of  overturning  the  plan  formed  for  the  re-establislimerit  of 
popery  in  Britain.  The  disinterested  and  bold  decided  conduct  of 

30 


506  THE  PILGRIM'S  PROGRESS. 

Well,  the  time  grew  on  that  the  pilgrims  must  go  on 
their  way ;  wherefore  they  prepared  for  their  journey. 
They  sent  for  their  friends ;  they  conferred  with  them ; 
they  had  some  time  set  apart  therein  to  commit  each 
other  to  the  protection  of  their  Prince.  There  were 
again  that  brought  them  of  such  things  as  they  had, 
that  were  fit  for  the  weak  and  the  strong,  for  the  women 
and  the  men,  arid  so  laded  them  with  such  things  as 
were  necessary .m  Then  they  set  forward  on  their  way ; 
arid  their  friends  accompanying  them  so  far  as  was 
convenient,  they  again  committed  each  other  to  the 
protection  of  their  King,  and  parted. 

They  therefore  that  were  of  the  pilgrim's  company 
went  on,  and  Mr.  Great-heart  went  before  them.  Now, 
the  women  and  children  being  weakly,  they  were  forced 
to  go  as  they  could  bear ;  by  this  means  Mr.  Ready-to- 
halt  and  Mr.  Feeble-mind  had  more  to  sympathize  with 
their  condition. 

When  they  were  gone  from  the  townsmen,  and  when 
their  friends  had  bid  them  farewell,  they  quickly  came 
to  the  place  where  Faithful  was  put  to  death.  There- 
fore they  made  a  stand,  and  thanked  Him  that  had 
enabled  him  to  bear  his  cross  so  well ;  and  the  rather, 
because  they  now  found  that  they  had  a  benefit  by  such 
a  manly  suffering  as  his  was. 

They  went  on  therefore  after  this  a  good  way  further, 
talking  of  Christian  and  Faithful,  and  how  Hopeful 
joined  himself  to  Christian  after  that  Faithful  was  dead. 

m  Acts  xxviii.  10. 

many  dissenters,  on  this  occasion,  procured  considerable  favour,  both 
to  them  and  their  brethren,  with  the  best  friends  of  the  nation:  but 
the  prejudices  of  others  prevented  them  from  reaping1  all  the  advan- 
tage from  it  that  they  ought  to  have  done. 


THE  PILGRIM'S  PROGRESS.  507 

Now  they  were  come  up  with  the  hill  Lucre,  where 
the  silver  mine  was  which  took  Demas  off  from  his  pil- 
grimage, and  into  which,  as  some  think,  By-ends  fell 
and  perished;  wherefore  they  considered  that.  But 
when  they  were  come  to  the  old  monument  that  stood 
over  against  the  hill  Lucre,  to  wit,  to  the  pillar  of  salt, 
that  stood  also  within  view  of  Sodom  and  its  stinking 
lake,  they  marvelled,  as  did  Christian  before,  that  men 
of  that  knowledge  and  ripeness  of  wit  as  they  were 
should  be  so  blinded  as  to  turn  aside  here.  Only  they 
considered  again,  that  nature  is  not  affected  with  the 
harms  that  others  have  met  with,  especially  if  that 
thing  upon  which  they  look  has  an  attracting  virtue 
upon  the  foolish  eye. 

~^F  saw  now  that  they  went  on  till  they  came  to  the 
river  that  was  on  this  side  of  the  Delectable  Moun- 
tains ; — to  the  river  where  the  fine  trees  grow  on  both 
sides,  and  whose  leaves,  if  taken  inwardly,  are  good 
against  surfeits :  where  the  meadows  are  green  all  the 
year  long;  and  where  they  might  lie  down  safely." 

By  this  river  side,  in  the  meadows,  there  were  cotes 
and  folds  for  sheep,  a  house  built  for  the  nourishing  and 
bringing  up  of  those  lambs,  the  babes  of  those  women 
that  go  on  pilgrimage.  Also  there  was  here  one  that 
was  entrusted  with  them,  who  could  have  compassion ; 
and  that  could  gather  these  lambs  with  his  arm,  and 
carry  them  in  his  bosom,  and  that  could  gently  lead 
those  that  were  with  young.0  Now,  to  the  care  of  this 
man  Christiana  admonished  her  four  daughters  to 
commit  their  little  ones,  that  by  these  waters  they 
might  be  housed,  harboured,  succoured,  and  nourished, 
and  that  none  of  them  might  be  lacking  in  time  to 

n  Psalm  xxiii.  o  fleb.  v.  2.    Isa.  xl.  11. 


508  THE  PILGRIM'S  PROGRESS. 

come.  This  man,  if  any  of  them  go  astray,  or  be  lost, 
will  bring  them  again;  he  will  also  bind  up  that 
which  was  broken,  and  will  strengthen  them  that  are 
sick.p  Here  they  will  never  want  meat,  drink,  and 
clothing;  here  they  will  be  kept  from  thieves  and 
robbers;  for  this  man  will  die  before  one  of  those 
committed  to  his  trust  shall  be  lost.  Besides,  here 
they  shall  be  sure  to  have  good  nurture  and  admonition, 
and  shall  be  taught  to  walk  in  right  paths,  and  that  you 
know  is  a  favour  of  no  small  account*  Also  here,  as 
you  see,  are  delicate  waters,  pleasant  meadows,  dainty 
flowers,  variety  of  trees,  and  such  as  bear  wholesome 
fruit ; — fruit,  not  like  that  which  Matthew  ate  of,  that 
fell  over  the  wall  out  of  Beelzebub's  garden  ;  but  fruit 
that  procureth  health  where  there  is  none,  and  that 
continueth  and  increaseth  it  where  it  is.  So  they  were 
content  to  commit  their  little  ones  to  him ;  and  that 
which  was  also  an  encouragement  to  them  so  to  do, 
was,  for  that  all  this  was  to  be  at  the  charge  of  the 

p  Jer.  xxiii.  4.    Ezek.  xxxiv.  11—16. 

*  Under  this  emblem  we  are  taught  the  importance  of  early  recom- 
mending our  children  to  the  faithful  care  of  the  Lord  Jesus,  by  fervent 
prayer,  with  earnest  desires  of  their  eternal  good,  above  all  secular 
advantages  whatsoever;  consequently  we  ought  to  keep  them  at  a  dis- 
tance from  such  places,  connexions,  books,  and  companies,  as  may  corrupt 
their  principles  and  morals ;  to  instil  such  pious  instructions  as  they  are 
capable  of  receiving;  to  bring  them  early  under  the  preaching  of  the 
gospel  and  to  the  ordinances  of  God  ;  and  to  avail  ourselves  of  every  help, 
in  thus  '  training  them  up  in  the  nurture  and  admonition  of  the  Lord.'  For 
depraved  natural  propensities,  the  course  of  the  world,  the  artifices  of 
Satan,  the  inexperience,  credulity,  and  sanguine  expectations  of  youth,  the 
importance  of  the  case,  and  the  precepts  of  Scripture,  concur  in  requiring 
this  conduct  of  us.  Yet,  after  all,  our  minds  must  be  anxious  about  the 
event,  in  proportion  as  we  value  their  souls,  except  as  we  find  relief,  by 
commending  them  to  the  faithful  care  of  that  tender  Shepherd,  who  'gathers 
the  lambs  with  his  arm,  and  carries  them  in  his  bosom.' 


TO   BY-PATH    STILE, 
MIND    TO 
AVE A  PLUCK  WITH 
GIANT  DESPAIR. 


THE  PILGRIM'S  PROGRESS.  509 

King,  and  so  was  an  hospital  to  young  children  and 
orphans. 

Now  they  went  on.  And  when  they  were  come  to 
By-path  meadow,  to  the  stile  over  which  THEY  BEING  cOME 
Christian  went  with  his  fellow  Hopeful,  £°VBEY" 

r  HAVEA 

when  they  were  taken  by  Giant  Despair, 
and  put  into  Doubting-castle,  they  sat  down,  and  con- 
sulted what  was  best  to  be  done:  to  wit,  now  they 
were  so  strong,  and  had  got  such  a  man  as  Mr.  Great- 
heart  for  their  conductor,  whether  they  had  not  best  to 
make  an  attempt  upon  the  giant,  demolish  his  castle, 
and  if  there  were  any  pilgrims  in  it,  to  set  them  at 
liberty,  before  they  went  any  further.  So  one  said  one 
thing,  and  another  said  the  contrary.  One  questioned 
if  it  was  lawful  to  go  upon  unconsecrated  ground; 
another  said  they  might,  provided  their  end  was  good ; 
but  Mr.  Great-heart  said,  Though  that  assertion  offered 
last  cannot  be  universally  true,  yet  I  have  a  command- 
ment to  resist  sin,  to  overcome  evil,  to  fight  the  good 
fight  of  faith :  and  I  pray,  with  whom  should  I  fight  this 
good  fight,  if  not  with  Giant  Despair  ?  I  will  therefore 
attempt  the  taking  away  of  his  life,  and  the  demolishing 
of  Doubting-castle.  Then  said  he,  Who  will  go  with 
me  ?  Then  said  old  Honest,  I  will.  And  so  will  we 
too,  said  Christiana's  four  sons,  Matthew,  Samuel, 
Joseph,  and  James;  for  they  were  young  men  and 
strong.q  So  they  left  the  women  in  the  road,  and  with 
them  Mr.  Feeble-mind,  and  Mr.  Ready-to-halt  with  his 
crutches,  to  be  their  guard,  until  they  came  back ;  for 
in  that  place  the  Giant  Despair  dwelt  so  near,  they 
keeping  in  the  road,  a  little  child  might  lead  them/ 
So  Mr.  Great-heart,  old  Honest,  and  the  four  young 

q  1  John  ii.  13,  14.  r  Isa.  xi.  6. 


DESPAIR    HAS   OVER- 
COME  ANGELS. 


510  THE  PILGRIM'S   PROGRESS. 

men,  went  to  go  up  to  Doubting-castle,  to  look  for 
Giant  Despair.  When  they  came  at  the  castle-gate, 
they  knocked  for  entrance  with  an  unusual  noise  At 
that  the  old  giant  comes  to  the  gate,  and  Diffidence  his 
wife  follows.  Then  said  he,  Who  and  what  is  he  that 
is  so  hardy,  as  after  this  manner  to  molest  the  Giant 
Despair?  Mr.  Great-heart  replied,  It  is  I,  Great-heart, 
one  of  the  King  of  the  Celestial  Country's  conductors 
of  pilgrims  to  their  place ;  and  I  demand  of  thee  that 
thou  open  thy  gates  for  my  entrance :  prepare  thyself 
also  to  fight,  for  I  am  come  to  take  away  thy  head,  and 
to  demolish  Doubting-castle. 

Now  Giant  Despair,  because  he  was  a  giant,  thought 
no  man  could  overcome  him :  and  again 
thought  he,  Since  heretofore  I  have 
made  a  conquest  of  angels,  shall  Great-heart  make  me 
afraid  ?  So  he  harnessed  himself,  and  went  out.  He 
had  a  cap  of  steel  upon  his  head,  a  breast-plate  of  fire 
girded  to  him,  and  he  came  out  in  iron  shoes,  with  a 
great  club  in  his  hand.  Then  these  six  men  made  up 
to  him,  and  beset  him  behind  and  before :  also  when 
Diffidence  the  giantess  came  up  to  help  him,  old  Mr. 
Honest  cut  her  down  at  one  blow.  Then  they  fought 
for  their  lives,  and  Giant  Despair  was 
brought  down  to  the  ground,  but  was  very 
loth  to  die.  He  struggled  hard,  and  had,  as  they  say, 
as  many  lives  as  a  cat ;  but  Great-heart  was  his  death, 
for  he  left  him  not  till  he  had  severed  his  head  from  his 
shoulders. 

Then  they  fell  to  demolishing  Doubting-castle,  and 
that  you  know  might  with  ease  be  done, 
since  Giant  Despair  was  dead.  They 
were  seven  days  in  destroying  of  that;  and  in  it  of 


DESPAIR    IS   LOTH 
TO    DIE. 


BO  OUTING-CASTLE 
DEMOLISHED. 


THE  PILGRIM'S  PROGRESS.  511 

pilgrims  they  found  one  Mr.  Despondency,  almost 
starved  to  death,  and  one  Much-afraid,  his  daughter: 
these  two  they  saved  alive.  But  it  would  have  made 
you  a-wondered  to  have  seen  the  dead  bodies  that  lay 
here  and  there  in  the  castle-yard,  and  how  full  of  dead 
men's  bones  the  dungeon  was. 

When  Mr.  Great-heart  and  his  companions  had  per- 
formed this  exploit,  they  took  Mr.  Despondency,  and 
his  daughter  Much-afraid,  into  their  protection;  for 
they  were  honest  people,  though  they  were  prisoners  in 
Doubting-castle  to  that  tyrant  Giant  Despair.  They, 
therefore,  I  say,  took  with  them  the  head  of  the  giant, 
(for  his  body  they  had  buried  under  a  heap  of  stones,) 
and  down  to  the  road  and  to  their  companions  they 
came,  and  showed  them  what  they  had  done.  Now, 
when  Feeble-mind  and  Ready-to-halt  saw  that  it  was 
the  head  of  Giant  Despair  indeed,  they  were  very 
jocund  and  merry.  Now,  Christiana,  if  THEY  HA.VE 

AND  DANCI 

need  was,  could  play  upon  the  viol,  and 
her  daughter  Mercy  upon  the  lute :  so  since  they  were 
so  merry  disposed,  she  played  them  a  lesson,  and  Ready- 
to-halt  would  dance.  So  he  took  Despondency's 
daughter  Much-afraid,  by  the  hand,  and  to  dancing  they 
went  in  the  road.  True,  he  could  not  dance  without 
one  crutch  in  his  hand,  but  I  promise  you,  he  footed  it 
well :  also  the  girl  was  to  be  commended,  for  she  an- 
swered the  music  handsomely. 

As  for  Mr.  Despondency,  the  music  was  not  so  much 
to  him ;  he  was  for  feeding,  rather  than  dancing,  for  that 
he  was  almost  starved.  So  Christiana  gave  him  some 
of  her  bottle  of  spirits  for  present  relief,  and  then  pre- 
pared him  something  to  eat ;  and  in  a  little  time  the  old 
gentleman  came  to  himself,  and  began  to  be  finely 
revived. 


DANCING  FOR 
JOY. 


512  THE  PILGRIM'S  PROGRESS. 

Now  I  saw  in  my  dream,  when  all  these  things  were 
finished,  Mr.  Great-heart  took  the  head  of  Giant  De- 
spair, and  set  it  upon  a  pole  by  the  highway-side,  right 
over  against  the  pillar  that  Christian  erected  for  a 
caution  to  pilgrims  that  came  after,  to  take  heed  of 
entering  into  his  grounds.* 

*  The  following  lines  are  here  added,  as  in  other  places : — 

*  Though  Doubting-Castle  be  demolished, 
And  Giant  Despair  too  has  lost  his  head ; 
Sin  can  rebuild  the  Castle,  make  't  remain, 
And  make  Despair  the  Giant  live  again.' — 

Indeed  they  seem  to  be  much  wanted;  for  the  exploit  of  destroying 
Doubting-Castle,  and  killing  Giant  Despair,  is  more  liabe  to  exception  than 
any  incident  in  the  whole  work.  To  relieve  the  minds  of  such  as  are  dis- 
couraged in  the  path  of  duty,  or  when  inquiring  the  way  of  salvation,  is 
doubtless  a  most  important  service  in  the  cause  of  Christ.  This  is  repre- 
sented by  the  attempts  made  to  mend  the  road  over  the  Slough  of  Despond  ; 
but  By-path  Meadow  ought  to  lead  to  Doubting-Castle;  such  inward  dis- 
tresses are  as  useful  to  Christians  as  any  other  rebukes  and  corrections,  by 
which  their  loving  Friend  renders  them  watchful  and  circumspect.  Could 
this  order  be  reversed,  it  would  give  strength  to  temptation,  and  tend  to 
embolden  men  to  seek  relief  from  difficulties  by  transgression ;  for  the 
apprehension  of  subsequent  distress  is  one  grand  preventive,  even  to  the 
believer,  when  such  measures  are  suggested  to  his  mind.  Indeed  this  is  the 
Lord's  method  of  performing  his  covenant  to  his  people ;  *  I  will,'  says  he, 
*  put  my  fear  in  their  hearts,  that  they  shall  not  depart  from  me.'  (Jer.  xxxii. 
40.)  If  therefore  love  be  not  in  lively  exercise,  he  has  so  ordered  it,  that 
fear  should  intervene,  to  prevent  worse  consequences.  So  that,  when  be- 
lievers have  not  only  departed  from  the  way,  but  have  also  fallen  asleep  on 
forbidden  ground,  their  alarms  and  doubts  are  salutary,  though  often  ground- 
less and  extreme ;  and  should  any  man,  by  preaching  or  writing,  be  able  to 
prevent  all  the  despondings  of  such  persons,  previous  to  their  repentance 
and  its  happy  effects,  he  would  subserve  the  design  of  the  tempter,  and 
counteract  the  Lord's  plan.  We  can,  with  propriety,  do  no  more  in  this 
case,  than  encourage  the  fallen  to  repent  and  seek  forgiveness,  by  the 
general  truths,  invitations,  and  promises  of  Scripture ;  and  comfort  them, 
when  penitent,  by  suitable  topics,  « that  they  may  not  be  swallowed  up  of 
overmuch  sorrow.'  But  though  this  part  of  the  allegory  is  liable  to  some 
objection,  or  capable  of  being  abused ;  yet  it  is  probable,  that  the  author 
only  intended  to  show,  that  the  labours  of  faithful  ministers,  with  the  con- 
verse and  prayers  of  such  believers  as  are  strong  in  faith,  may  be  very 


THE  PILGRIM'S   PROGRESS.  513 

Then  he  wrote  under  it  upon  a  marble  stone  these 
verses  following : — 

This  is  the  head  of  him,  whose  name  only 

In  former  times  did  pilgrims  terrify. 

His  castle  's  down,  and  Diffidence  his  wife 

Brave  Mr.  Great-heart  has  bereft  of  life. 

Despondency,  his  daughter  Much-afraid,  A  MONUMENT  OF 

J  DELIVERANCE. 

Great-heart  for  them  also  the  man  has  played. 
Who  hereof  doubts,  if  he  '11  but  cast  his  eye 
Up  hither  may  his  scruples  satisfy. 
This  head  also,  when  doubting  cripples  dance, 
Doth  show  from  fears  they  have  deliverance. 

When  these  men  had  thus  bravely  showed  themselves 
against  Doubting-Castle,  and  had  slain  Giant  Despair, 
they  went  forward,  and  went  on  till  they  came  to  the 
Delectable  Mountains,  where  Christian  and  Hopeful 
refreshed  themselves  with  the  varieties  of  the  place. 
They  also  acquainted  themselves  with  the  Shepherds 
there,  who  welcomed  them,  as  they  had  done  Christian 
before,  unto  the  Delectable  Mountains. 

Now  the  Shepherds  seeing  so  great  a  train  follow 
Mr.  Great-heart,  (for  with  him  they  were  well  ac- 
quainted,) they  said  unto  him,  Good  sir,  you  have  got  a 
goodly  company  here;  pray  where  did  you  find  all 
these  ? 

Then  Mr.  Great-heart  replied : — 

First,  here  is  Christiana  and  her  train, 

Her  sons,  and  her  son's  wives,  who  like  the  wain,       THE  GUIDE'S 

Keep  by  the  pole,  and  do  by  compass  steer  T^^^^H™- 

From  sin  to  grace,  else  they  had  not  been  here. 

Next  here  's  old  Honest  come  on  pilgrimage, 

Ready-to-halt  too,  who  I  dare  engage 

useful  in  recovering  the  fallen,  and  relieving  them  that  are  ready  to 
despond ;  and  of  thus  preventing  the  more  durable  and  dreadful  effects  of 
the  weak  believer's  transgressions. 

3P 


THEIR    ENTER 
TAINMENT. 


514  THE  PILGRIM'S  PROGRESS. 

True-hearted  is,  and  so  is  Feeble-mind, 
Who  willing  was  not  to  be  left  behind. 
Despondency,  good  man,  is  coming  after, 
And  so  also  is  Much-afraid,  his  daughter. 
May  we  have  entertainment  here,  or  must 
We  further  go  I     Let's  know  whereon  to  trust. 

Then  said  the  Shepherds,  This  is  a  comfortable  com- 
pany. You  are  welcome  to  us ;  for  we  have  for  the 
.  feeble,  as  well  as  for  the  strong.  Our  Prince 
has  an  eye  to  what  is  done  to  the  least  of 
these ;  therefore  infirmity  must  not  be  a  block  to  our 
entertainment.  So  they  had  them  to  the  palace-door, 
and  then  said  unto  them,  Come  in,  Mr.  Feeble-mind, 
come  in,  Mr.  Ready-to-halt,  come  in,  Mr.  Despondency, 
and  Mrs.  Much-afraid  his  daughter.  These,  Mr.  Great- 
heart,  said  the  Shepherds  to  the  guide,  we  call  in  by 
name,  for  that  they  are  most  subject  to  draw  back ;  but 
as  for  you,  and  the  rest  that  are  strong,  we  leave  you  to 
your  wonted  liberty.  Then  said  Mr.  Great-heart,  This 
day  I  see  that  grace  doth  shine  in  your  faces,  and  that 

you  are  my  Lord's  Shepherds   indeed; 

for  that  you  have  not  pushed  these  dis- 
eased neither  with  side  nor  shoulder,  but  have  rather 
strewed  their  way  into  the  palace  with  flowers,  as  you 
should.1 

So  the  feeble  and  weak  went  in,  and  Mr.  Great-heart 
and  the  rest  did  follow.  When  they  were  also  set 
down,  the  Shepherds  said  to  those  of  the  weaker  sort, 
What  is  it  that  you  would  have?  for,  said  they,  all 
things  must  be  managed  here  to  the  supporting  of  the 
weak,  as  well  as  to  the  warning  of  the  unruly.  So  they 
made  them  a  feast  of  things  easy  of  digestion,  and  that 
were  pleasant  to  the  palate,  and  nourishing ;  the  which 

s  Matt.  xxv.  40.  t  Ezck.  xxxiv.  21. 


A   DESCRIPTION  OF 
FALSE   SHEPHERDS. 


THE  PILGRIM'S   PROGRESS.  515 

when  they  had  received,  they  went  to  their  rest,  each 
one  respectively  unto  his  proper  place. 

When  morning  was  come,  because  the  mountains 
were  high  and  the  day  clear,  and  because  it  was  the 
custom  of  the  Shepherds  to  show  the  pilgrims  before 
their  departure  some  rarities,  therefore  after  they  were 
ready,  and  had  refreshed  themselves,  the  Shepherds  took 
them  out  into  the  fields,  and  showed  them  first  what 
they  had  shown  to  Christian  before. 

Then  they  had  them  to  some  new  places.  The  first 
was  Mount  Marvel,  where  they  looked,  and  MOUNT  MARVEL. 
beheld  a  man  at  a  distance,  that  tumbled  the  hills  about 
with  words.  Then  they  asked  the  Shepherds  what  that 
should  mean.  So  they  told  them,  that  that  man  was  the 
son  of  one  Mr.  Great-grace,  of  whom  you  read  in  the 
first  part  of  the  records  of  the  Pilgrim's  Progress ;  and 
he  is  set  there  to  teach  pilgrims  how  to  believe  down, 
or  to  tumble  out  of  their  ways,  what  difficulties  they 
should  meet  with,  by  faith.u  Then  said  Mr.  Great-heart, 
I  know  him,  he  is  a  man  above  many.1* 

Then  they  had  them  to  another  place,  called  Mount 

u  Mark  xi.  23,  24. 

*  Faith,  exercised  on  the  promises,  and  according  to  the  warrant  of 
Scripture,  engages  the  arm  of  Omnipotence  on  our  side,  as  far  as  our  duty 
or  advantage,  and  the  glory  of  God  are  concerned :  so  that  strong  faith  will 
remove  out  of  our  way,  every  obstacle  which  prevents  our  progress.  But 
many  things  seem  to  us  to  be  insurmountable  obstacles  which  are  merely 
trials  of  our  patience,  or  '  thorns  in  the  flesh'  to  keep  us  humble ;  no  degree 
of  faith  therefore  will  remove  them ;  but  believing  prayer  will  be  answered 
by  inward  strength  communicated  to  our  souls.  '  The  grace  of  the  Lord 
Jesus  will  be  sufficient  for  us :'  '  his  strength  will  be  perfected  in  our  weak- 
ness :'  the  burning  bush  shall  not  be  consumed :  and  we  shall  be  enabled  to 
proceed,  though  in  great  weakness  and  with  many  trembling  apprehensions. 
On  the  other  hand,  real  hinderances  frequently  obstruct  our  path,  *  because 
of  our  unbelief,'  and  because  we  neglect  the  proper  means  of  increasing 
our  faith.  (Matt.  xvii.  19—21.) 


516  THE  PILGRIM'S   PROGRESS. 


INNOCENCE.  Innocence.  And  there  they  saw  a  man 
clothed  all  in  white  ;  and  two  men,  Prejudice  and  Ill- 
will  continually  casting  dirt  upon  him.  Now,  behold, 
the  dirt,  whatsoever  they  cast  at  him,  would  in  a  little 
time  fall  off  again,  and  his  garment  would  look  as  clear 
as  if  no  dirt  had  been  cast  thereat.  Then  said  the  pil- 
grims, What  means  this  ?  The  Shepherds  answered, 
This  man  is  named  Godly-man,  and  this  garment  is  to 
show  the  innocency  of  his  life.  Now,  those  that  throw 
dirt  at  him,  are  such  as  hate  his  well-doing  ;  but,  as  you 
see  the  dirt  will  not  stick  upon  his  clothes,  so  it  shall 
be  with  him  that  liveth  innocently  in  the  world.  Who- 
ever they  be  that  would  make  such  men  dirty,  they 
labour  all  in  vain;  for  God,  by  that  a  little  time  is 
spent,  will  cause  that  their  innocence  shall  break  forth 
as  the  light,  and  their  righteousness  as  the  noonday.* 
Then  they  took  them,  and  had  them  to  Mount 
MOUNT  CHARITY.  Charity,  where  they  showed  them  a  man 
that  had  a  bundle  of  cloth  lying  before  him,  out  of 
which  he  cut  coats  and  garments  for  the  poor  that  stood 
about  him  ;  yet  his  bundle  or  roll  of  cloth  was  never  the 
less.  Then  said  they,  What  should  this  be?  This  is, 
said  the  Shepherds,  to  show  you,  that  he  who  has  a 
heart  to  give  of  his  labour  to  the  poor,  shall  never  want 

*  This  and  the  subsequent  emblems  are  sufficiently  explained,  and  only 
require  to  be  duly  considered  with  reference  to  their  practical  import.  It 
may,  however,  be  observed,  that  some  godly  men  have  been  suspected 
of  crimes  charged  upon  them  by  prejudiced  persons,  of  which  they  arc 
entirely  innocent  :  yet,  perhaps,  this  will  be  found  to  have  originated 
from  some  misconduct  in  other  respects,  or  from  want  of  circumspection  in 
'avoiding  the  appearance  of  evil:'  so  that  the  general  rule  may  be  allowed 
to  be  valid  ;  and  they  who  feel  themselves  to  be  exceptions  to  it  will  do 
well  to  examine  whether  they  have  not,  by  indiscretion,  at  least,  exposed 
themselves  to  this  painful  trial.  I  apprehend  most  of  us  have  cause  enough 
in  this  respect  for  humiliation  and  patience. 


MERCY  HAS  A  MIND 
TO  SEE  THE  HOLE  IN 
THE  HILL. 


THE  PILGRIM'S  PROGRESS.  517 

wherewithal.  He  that  watereth  shall  be  watered  him- 
self. And  the  cake  that  the  widow  gave  to  the  prophet, 
did  not  cause  that  she  had  the  less  in  her  barrel. 

They  had  them  also  to  the  place  where  they  saw  one 
Fool  and  one  Want-wit,  washing  an  THE  WORK  OF  O»E 

FOOL   AND    ONEWANT- 

Ethiopian,  with  intention  to  make  him  WIT- 
white ;  but  the  more  they  washed  him,  the  blacker  he 
was.  Then  they  asked  the  Shepherds  what  that  should 
mean.  So  they  told  them,  saying,  Thus  it  is  with  the 
vile  person;  all  means  used  to  get  such  a  one  a  good 
name,  shall  in  conclusion  tend  but  to  make  him  more 
abominable.  Thus  it  was  with  the  pharisees ;  and  so 
it  shall  be  with  all  hypocrites. 

Then  said  Mercy,  the  wife  of  Matthew,  to  Christiana 
her  mother,  Mother,  I  would,  if  it  might 
be,  see  the  hole  in  the  hill,  or  that  com- 
monly called  the  By-way  to  hell.  So  her  mother  brake 
her  mind  to  the  Shepherds.  Then  they  went  to  the 
door ;  it  was  on  the  side  of  an  hill ;  and  they  opened  it, 
and  bid  Mercy  hearken  a  while.  So  she  hearkened,  and 
heard  one  saying,  Cursed  be  my  father  for  holding  of 
my  feet  back  from  the  way  of  peace  and  life.  Another 
said,  Oh,  that  I  had  been  torn  in  pieces  before  I  had,  to 
save  my  life,  lost  my  soul !  And  another  said,  If  I  were 
to  live  again,  how  would  I  deny  myself,  rather  than 
come  to  this  place !  Then  there  was  as  if  the  very 
earth  had  groaned  and  quaked  under  the  feet  of  this 
young  woman  for  fear;  so  she  looked  white,  and  came 
trembling  away,  saying,  Blessed  be  he  and  she  that  is 
delivered  from  this  place ! 

Now  when  the  Shepherds  had  shown  them  all  these 
things,  then  they  had  them  back  to  the  palace,  and 
entertained  them  with  what  the  house  would  afford. 


518  THE  PILGRIM'S   PROGRESS. 

But  Mercy,  being  a  young  and  breeding  woman,  longed 
MERCY  LONGETH,  for  something  that  she  saw  there,  but 
was  ashamed  to  ask.  Her  mother-in-law 
then  asked  her  what  she  ailed,  for  she  looked  as  one 
not  well.  Then  said  Mercy,  There  is  a  looking-glass 
hangs  up  in  the  dining-room,  off  which  I  cannot  take 
my  mind :  if,  therefore,  I  have  it  not,  I  think  I  shall 
miscarry.  Then  said  her  mother,  I  will  mention  thy 
wants  to  the  Shepherds,  and  they  will  not  deny  it  thee. 
But  she  said,  I  am  ashamed  that  these  men  should 
know  that  I  longed.  Nay,  my  daughter,  said  she,  it  is 
no  shame,  but  a  virtue,  to  long  for  such  a  thing  as  that. 
So  Mercy  said,  Then,  mother,  if  you  please,  ask  the 
Shepherds  if  they  are  willing  to  sell  it. 

Now,  the  glass  was  one  of  a  thousand.  It  would  pre- 
sent a  man,  one  way,  with  his  own  fea- 
tures exactly ;  and,  turn  it  but  another 
way,  and  it  would  show  one  the  very  face  and  simil- 
itude of  the  Prince  of  pilgrims  himself.  Yes,  I  have 
talked  with  them  that  can  tell,  and  they  have  said  that 
they  have  seen  the  very  crown  of  thorns  upon  his 
head,  by  looking  in  that  glass ;  they  have  therein  also 
seen  the  holes  in  his  hands,  his  feet,  and  his  side.  Yea, 
such  an  excellency  is  there  in  this  glass,  that  it  will 
show  him  to  one  where  they  have  a  mind  to  see  him, 
whether  living  or  dead ;  whether  in  earth,  or  in  heaven  ; 
whether  in  a  state  of  humiliation,  or  in  his  exaltation ; 
whether  coming  to  suffer,  or  coming  to  reign.v 

Christiana  therefore  went  to  the  Shepherds  apart, 
(now  the  names  of  the  Shepherds  were  Knowledge, 
Experience,  Watchful,  and  Sincere,)  and  said  unto 
them,  There  is  one  of  my  daughters,  a  breeding 

v  James  i.  23—25.    1  Cor.  xiii.  12.    2  Cor.  iii.  18. 


IT    WAS    THE    WORD 
OF    GOD. 


SHE  DOTH  NOT  LOSE 
HER  LONOINO. 


THE  PILGRIM'S  PROGRESS.  519 

woman,  that  I  think  doth  long  for  something  that  she 
hath  seen  in  this  house ;  and  she  thinks  that  she  shall 
miscarry  if  she  should  by  you  be  denied. 

EXPERIENCE.  Call  her,  call  her,  she  shall  assuredly 
have  what  we  can  help  her  to.  So  they  called  her,  and 
said  to  her,  Mercy,  what  is  that  thing  thou  wouldst 
have  ?  Then  she  blushed,  and  said,  The  great  glass 
that  hangs  up  in  the  dining-room.  So,  Sincere  ran  and 
fetched  it,  and  with  a  joyful  consent  it 
was  given  her.  Then  she  bowed  her 
head,  and  gave  thanks,  and  said,  By  this  I  know  that  I 
have  obtained  favour  in  your  eyes.* 

They  also  gave  to  the  other  young  women  such 
things  as  they  desired,  and  to  their  husbands  great 
commendations,  for  that  they  had  joined  with  Mr. 
Great-heart  in  the  slaying  of  Giant  Despair,  and  the 
demolishing  of  Doubting-castle. 

About  Christiana's  neck  the  Shepherds  put  a  brace- 
let, and  so  did  they  about  the  necks  of 
her  four   daughters;   also  they  put  ear- 
rings in  their  ears,  and  jewels  on  their  foreheads. 

When  they  were  minded  to  go  hence,  they  let  them 
go  in  peace,  but  gave  not  to  them  those  certain  cautions 
which  before  were  given  to  Christian  and  his  com- 
panion. The  reason  was,  for  that  these  had  Great- 
heart  to  be  their  guide,  who  was  one  that  was  well 
acquainted  with  things,  and  so  could  give  them  their 
cautions  more  seasonably,  to  wit,  even  when  the  danger 
was  nigh  the  approaching.  What  cautions  Christian 

*  The  Holy  Scriptures,  revealing  to  us  the  mysteries  and  perfections  of 
God,  showing  us  our  own  real  character  and  condition,  and  discovering 
Christ  and  his  salvation  to  our  souls,  are  represented  under  this  emblem. 
Every  true  believer  longs  to  be  more  completely  acquainted  with  them  from 
day  to  day,  and  to  look  into  them  continually. 


HOW  THE  SHEP- 
HERDS ADORN  THE 
PILGRIMS. 


520  THE  PILGRIM'S  PROGRESS. 

and  his  companion  had  received  of  the  Shepherds,  they 
had  also  lost  by  that  the  time  was  come  that  they  had 
need  to  put  them  in  practice.   Wherefore,  here  was  the 
advantage  that  this  company  had  over  the  other.* 
From  thence  they  went  on  singing,  and  they  said, 

Behold  how  fitly  are  the  stages  set 

For  their  relief  that  pilgrims  are  become, 
And  how  they  us  receive  without  one  let, 

That  make  the  other  life  our  mark  and  home ! 

What  novelties  they  have  to  us  they  give, 

That  we,  though  pilgrims,  joyful  lives  may  live. 

They  do  upon  us,  too,  such  things  bestow, 
That  show  we  plgrims  are  where'er  we  go. 

*  The  author  embraces  every  opportunity  of  pointing  out  the  important 
advantages  of  the  pastoral  office,  when  faithfully  executed ;  by  which  he 
meant  the  regular  care  of  a  stated  minister  over  a  company  of  professed 
Christians  who  are  his  peculiar  charge,  have  voluntarily  placed  themselves 
under  his  instructions,  seek  counsel  from  him  in  all  their  difficulties,  and 
pay  regard  to  his  private  admonitions ;  being  convinced  that  he  uprightly 
seeks  their  spiritual  welfare,  and  is  capable  of  promoting  it.  Nothing  so 
much  tends  to  the  establishment  and  consistent  conduct  of  believers,  or  the 
permanent  success  of  the  gospel,  as  a  proper  reciprocal  attention  of  pastors 
and  their  flocks  to  each  other.  A  general  way  of  preaching  and  hearing, 
with  little  or  no  connexion,  cordial,  unreserved  intercourse,  or  even  ac- 
quaintance, between  ministers  and  their  congregations;  with  continual 
changes  from  one  place  to  another,  may  tend  to  spread  a  superficial  know- 
ledge of  evangelical  truth  more  widely :  but,  through  the  want  of  season- 
able reproof,  counsel,  encouragement,  or  admonition,  the  general  directions 
delivered  from  the  pulpit  will  seldom  be  recollected  when  they  are  most 
wanted.  Hence  it  is,  that  professors  so  often  miss  their  way,  are  taken  in 
the  Flatterer's  net,  and  fall  asleep  on  the  Enchanted  Ground  :  and  a  faithful 
guide,  ever  at  hand,  to  give  the  caution  or  direction  at  the  time,  is  the  pro- 
per remedy,  for  which  no  adequate  substitute  can  be  found.  But,  as  it  is 
much  easier  to  preach  at  large  on  general  topics,  and,  after  a  few  sermons 
delivered  in  one  congregation,  to  go  over  the  same  ground  again  in  another 
place;  than  to  perform  duly  the  several  parts  of  the  arduous  office,  which 
is  sustained  by  the  stated  pastor  of  a  regular  congregation :  and  as  it  is  far 
more  agreeable  to  nature,  to  be  exempted  from  private  admonitions,  than  to 
be  troubled  with  them,  it  may  be  feared,  that  this  important  subject  will  not 
at  present  be  duly  attended  to. 


ANAGED 

HIS  APOSTASY- 


THE  PILGRIM'S  PROGRESS.  521 

When  they  were  gone  from  the  Shepherds,  they 
quickly  came  to  the  place  where  Christian  met  with 
one  Turn-away,  that  dwelt  in  the  town  of  Apostasy. 
Wherefore  of  him  Mr.  Great-heart  their  guide  did  now 
put  them  in  mind,  saying,  This  is  the  place  where  Chris- 
tian met  with  one  Turn-away,  who  carried  with  him  the 
character  of  his  rebellion  at  his  back.  And  this  I  have 
to  say  concerning  this  man  ;  —  he  would  hearken  to  no 
counsel,  but  once  a  falling,  persuasion  could  not  stop 
him.  When  he  came  to  the  place  where  HOW  ONE 

AWAY   M 

the  cross  and  sepulchre  were,  he  did  meet 
with  one  that  bid  him  look  there  ;  but  he  gnashed  with 
his  teeth,  and  stamped,  and  said  he  was  resolved  to  go 
back  to  his  own  town.  Before  he  came  to  the  gate,  he 
met  with  Evangelist,  who  offered  to  lay  hands  on  him, 
to  turn  him  into  the  way  again.  But  this  Turn-away 
resisted  him,  and  having  done  much  despite  unto  him, 
he  got  away  over  the  wall,  and  so  escaped  his  hand. 

Then  they  went  on;  and  just  at  the  place  where 
Little-faith  formerly  was  robbed,  there  stood  a  man 
with  his  sword  drawn,  and  his  face  all  over  with  blood. 
Then  said  Mr.  Great-heart,  Who  art  thou  ?  The  man 
made  answer,  saying,  I  am  one  whose  name  is  Valiant- 
for-truth.  I  am  a  pilgrim,  and  am  going  to  the  Celestial 
City.  Now,  as  I  was  in  my  way,  there  O 

J  J  TR 

were  three  men  did  beset  me,  and  pro- 
pounded  unto  me  these  three  things:  1.  Whether  I 
would  become  one  of  them.  2.  Or  go  back  from 
whence  I  came.  3.  Or  die  upon  the  place.w  To  the 
first  I  answered,  I  had  been  a  true  man  for  a  long 
season,  and  therefore  it  could  not  be  expected  that  I 
should  now  cast  in  my  lot  with  thieves.  Then  they 

w  Prov.  i.  10—19. 

3Q 


UTH    BESET  WITH 

THIEVES- 


522 


THE  PILGRIM'S  PROGRESS. 


demanded  what  I  would  say  to  the  second.  So  I  told 
them,  the  place  from  whence  I  came,  had  I  not  found 
incommodity  there,  I  had  not  forsaken  it  at  all;  but 
finding  it  altogether  unsuitable  to  me,  and  very  unpro- 
fitable for  me,  I  forsook  it  for  this  way.  Then  they 
asked  me  what  I  said  to  the  third.  And  I  told  them, 
my  life  cost  far  more  dear  than  that  I  should  lightly 
give  it  away.  Besides,  you  have  nothing  to  do  thus 


to  put  things  to  my  choice ;  wherefore  at  your  peril  be 
it  if  you  meddle.  Then  these  three,  to  wit,  Wild- 
head,  Inconsiderate,  and  Pragmatic,  drew  upon  me, 
and  I  also  drew  upon  them.  So  we  fell  to  it,  one 
against  three,  for  the  space  of  above  three  hours. 
They  have  left  upon  me,  as  you  see,  some  of  the 
marks  of  their  valour,  and  have  also  carried  away 
with  them  some  of  mine.  They  are  but  just  now 


THE  PILGRIM'S  PROGRESS.  523 

gone:  I  suppose  they  might,  as  the  saying  is,  hear 
your  horse  dash,  and  so  they  betook  themselves  to 
flight.* 

GREAT.  But  here  was  great  odds,  three  against  one. 

VALIANT.  'Tis  true ;  but  little  or  more  are  nothing 
to  him  that  has  the  truth  on  his  side :  "  Though  an  host 
should  encamp  against  me,"  said  one,  "  my  heart  shall 
not  fear :  though  war  should  rise  against  me,  in  this 
will  I  be  confident,"  &c.  Besides,  said  he,  I  have  read 
in  some  records,  that  one  man  has  fought  an  army : 
and  how  many  did  Samson  slay  with  the  jawbone  of 
an  ass! 

Then  said  the  guide,  Why  did  you  not  cry  out,  that 
some  might  have  come  in  for  your  succour  ? 

VALIANT.  So  I  did,  to  my  King,  who  I  knew  could 
hear  me,  and  afford  invisible  help,  and  that  was  suffi- 
cient for  me. 

Then    said    Great-heart    to   Mr.   Valiant- for- truth, 

*  From  the  names  given  to  the  opponents,  with  whom  this  Pilgrim  fought, 
we  may  infer,  that  the  author  meant  to  represent  by  them  certain  wild  en- 
thusiasts, who,  not  having  ever  duly  considered  any  religious  subject,  offi- 
ciously intrude  themselves  in  the  way  of  professors :  to  perplex  their  minds, 
and  persuade  them,  that  unless  they  adopt  their  reveries  or  superstitions, 
they  cannot  be  saved.  An  ungovernable  imagination,  a  mind  incapable  of 
sober  reflection,  and  a  dogmatizing  spirit,  characterize  these  enemies  of  the 
truth:  they  assault  religious  persons  with  specious  reasonings,  cavilling 
objections,  confident  assertions,  bitter  reproaches,  proud  boastings,  sarcas- 
tical  censures,  and  rash  judgments :  they  endeavour  to  draw  them  over  to 
their  party,  or  to  drive  them  from  attending  to  religion  at  all ;  or  to  terrify 
them  with  the  fears  of  damnation,  in  their  present  endeavours  to  serve  God, 
and  find  his  salvation.  Whatever  company  of  persons  we  suppose  that  the 
author  had  in  view,  we  may  learn  from  the  passage,  what  our  strength, 
hope,  and  conduct  ought  to  be,  when  we  are  thus  assaulted.  The  word  of 
God,  used  in  faith,  and  with  fervent  and  persevering  prayer,  will  enable  us 
at  length  to  silence  such  dangerous  assailants :  and  if  we  be  valiant  for  the 
truth,  and  meekly  contend  for  it,  amidst  revilings,  menaces,  and  contempt, 
we  may  hope  to  confirm  others  also,  and  to  promote  the  common  cause. 


524  THE  PILGRIM'S  PROGRESS. 

Thou  hast  worthily  behaved  thyself;  let  me  see  thy 
sword.  So  he  showed  it  him. 

When  he  had  taken  it  in  his  hand,  and  looked  there- 
on a  while,  he  said,  Ha  !  it  is  a  right  Jerusalem  blade. 

VALIANT.  It  is  so.  Let  a  man  have  one  of  these 
blades,  with  a  hand  to  wield  it  and  skill  to  use  it,  and 
he  may  venture  upon  an  angel  with  it.  He  need  not 
fear  its  holding,  if  he  can  but  tell  how  to  lay  on.  Its 
edge  will  never  blunt.  It  will  cut  flesh  and  bones,  and 
soul  and  spirit,  and  all. 

GREAT.  But  you  fought  a  great  while  ;  I  wonder  you 
were  not  weary. 

VALIANT.  I  fought  till  my  sword  did  cleave  to  my 
™E  F™™:  hand  ;  and  then  they  were  joined  together 
as  if  a  sword  grew  out  of  my  arm,  and  when  the  blood 
BLOOD,  ran  through  my  fingers,  then  I  fought  with  most 


courage. 


GREAT.  Thou  hast  done  well  ;  thou  hast  resisted  unto 
blood,  striving  against  sin.  Thou  shalt  abide  by  us, 
come  in  and  go  out  with  us;  for  we  are  thy  com- 
panions. Then  they  took  him,  and  washed  his  wounds, 
and  gave  him  of  what  they  had,  to  refresh  him  :  and  so 
they  went  on  together. 

Now,  as  they  went  on,  because  Mr.  Great-heart  was 
delighted  in  him,  (for  he  loved  one  greatly  that  he  found 
to  be  a  man  of  his  hands,)  and  because  there  were  in 
company  they  that  were  feeble  and  weak,  therefore  he 
questioned  with  him  about  many  things  ;  as,  first,  what 
countryman  he  was. 

VALIANT.  I  am  of  Dark-land  ;  for  there  was  I  born, 
and  there  my  father  and  mother  are  still. 

Dark-land,  said  the  guide  ;  doth  not  that  lie  on  the 
same  coast  with  the  city  of  Destruction  ? 


THE  PILGRIM'S   PROGRESS.  525 

VALIANT.  Yes,  it  doth.  Now,  that  which  caused  me 
to  come  on  pilgrimage  was  this:  We  HOW  MR.  VALIANT 

CAME  TO  GO  ON  PIL- 

had  one  Mr.  Tell-true  came  into  our  GRIMAGE- 
parts,  and  he  told  it  about  what  Christian  had  done, 
that  went  from  the  city  of  Destruction ;  namely,  how 
he  had  forsaken  his  wife  and  children,  and  had  betaken 
himself  to  a  pilgrim's  life.  It  was  also  confidently 
reported,  how  he  had  killed  a  serpent  that  did  come 
out  to  resist  him  in  his  journey;  and  how  he  got 
through  to  whither  he  intended.  It  was  also  told  what 
welcome  he  had  at  all  his  Lord's  lodgings,  especially 
when  he  came  to  the  gates  of  the  Celestial  City ;  for 
there,  said  the  man,  he  was  received  with  sound  of 
trumpet  by  a  company  of  shining  ones.  He  told  also 
how  all  the  bells  in  the  city  did  ring  for  joy  at  his 
reception,  and  what  golden  garments  he  was  clothed 
with;  with  many  other  things  that  now  I  shall  forbear 
to  relate.  In  a  word,  that  man  so  told  the  story  of 
Christian  and  his  travels  that  my  heart  fell  into  a 
burning  haste  to  be  gone  after  him ;  nor  could  father 
or  mother  stay  me.  So  I  got  from  them,  and  am  come 
thus  far  on  my  way. 

GREAT.  You  came  in  at  the  gate,  did  you  not  ? 

VALIANT.  Yes,  yes ;  for  the  same  man  also  told  us, 
that  all  would  be  nothing,  if  we  did  not  HE  BEGINS  RIGHT. 
begin  to  enter  this  way  at  the  gate. 

Look  you,  said   the   guide  to   Christiana,  the  pil- 
grimage of  your  husband,  and  what  he 
has  gotten  thereby,  is  spread  abroad  far 
and  near. 

VALIANT.  Why,  is  this  Christian's  wife  ? 

GREAT.  Yes,  that  it  is ;  and  these  also  are  his  four 
sons. 


CHRISTIANS     NAME 
FAMOUS. 


526  THE  PILGRIM'S   PROGRESS. 

VALIANT.  What,  and  going  on  pilgrimage  too  ? 
GREAT.  Yes,  verily,  they  are  following  after. 
VALIANT.  It  glads  me  at  the  heart.     Good  man,  how 
HE  is  MUCH  RE-    joyful  will  he  be  when  he  shall  see  them 

JOICED         TO         SEE         J       ' 

CIIUISTIAN'SWIFE.  that  Would  not  go  with  him,  yet  to  enter 
after  him  in  at  the  gates  into  the  Celestial  City ! 

GREAT.  Without  doubt  it  will  be  a  comfort  to  him ; 
for,  next  to  the  joy  of  seeing  himself  there,  it  will  be  a 
joy  to  meet  there  his  wife  and  children. 

VALIANT.  But  now  you  are  upon  that,  pray  let  me 
see  your  opinion  about  it.  Some  make  a  question, 
whether  we  shall  know  one  another  when  we  are 
there. 

GREAT.  Do  you  think  they  shall  know  themselves 
then,  or  that  they  shall  rejoice  to  see  themselves  in  that 
bliss  ?  and  if  they  think  they  shall  know  and  do  this, 
why  not  know  others,  and  rejoice  in  their  welfare  also  ? 
Again,  since  relations  are  our  second  self,  though  that 
state  will  be  dissolved  there,  yet  why  may  it  not  be 
rationally  concluded,  that  we  shall  be  more  glad  to  see 
them  there,  than  to  see  they  are  wanting? 

VALIANT.  Well,  I  perceive  whereabouts  you  are  as 
to  this.  Have  you  any  more  things  to  ask  me  about 
my  beginning  to  come  on  pilgrimage  ? 

GREAT.  Yes;  were  your  father  and  mother  willing 
that  you  should  become  a  pilgrim? 

VALIANT.  Oh !  no ;  they  used  all  means  imaginable 
to  persuade  me  to  stay  at  home. 

GREAT.  Why,  what  could  they  say  against  it  ? 

VALIANT.  They  said  it  was  an  idle  life;*  and  if  I 

*  This  hath  been  the  reproach  cast  on  religion  in  every  age.  Pharaoh 
said  to  Moses  and  the  Israelites,  « Ye  are  idle,  ye  are  idle ;  therefore  ye  say, 
let  us  go  and  do  sacrifice  to  the  Lord.'  Men  naturally  imagine,  that  time 


THE  PILGRIM'S   PROGRESS.  527 


BLING-BLOCKS    THAT 


WERE      LAID     IN     HIS 


THE     FIRST 
STUMBLING-BLOCK. 


myself  were  not  inclined  to  sloth  and      THE  GREAT  STUM- 

BLING-BL 

laziness,  I  would  never  countenance  a   ?*    HIS 

WERE 

pilgrim's  condition. 

GREAT.  And  what  did  they  say  else  1 

VALIANT.  Why,  they  told  me  that  it  was  a  dangerous 
way  ;  yea,  the  most  dangerous  way  in  the  world,  say 
they,  is  that  which  the  pilgrims  go. 

GREAT.  Did  they  show  you  wherein  this  way  is  so 
dangerous  ? 

VALIANT.  Yes  ;  and  that  in  many  particulars. 

GREAT.  Name  some  of  them. 

VALIANT.  They  told  me  of  the  Slough  of  Despond, 
where  Christian  was  well  nigh  smothered. 
They  told  me,  that  there  were  archers 
standing  ready  in  Beelzebub-castle,  to  shoot  them  who 
should  knock  at  the  Wicket-gate  for  entrance.  They 
told  me  also  of  the  wood  and  dark  mountains  ;  of  the 
hill  Difficulty;  of  the  lions;  and  also  of  the  three 
giants,  Bloody-man,  Maul,  and  Slay-good.  They  said 
moreover,  that  there  was  a  foul  fiend  haunted  the  Valley 

spent  in  the  immediate  service  of  God  is  wasted  :  should  a  Christian  there- 
fore employ  as  many  hours  every  week,  in  reading  the  Scriptures,  in  secret 
and  social  prayer,  in  pious  discourse,  and  in  attending  on  public  ordinances, 
as  his  neighbour  devotes  to  amusement  and  sensual  indulgence  ;  an  outcry 
would  speedily  be  made,  about  his  idling  away  his  time,  and  being  in  the 
way  to  beggar  his  family  !  As  this  must  be  expected,  it  behoves  all  be- 
lievers to  avoid  every  appearance  of  evil,  and  by  exemplary  diligence  in 
their  proper  employments,  a  careful  redemption  of  time,  a  prudent  frugality 
in  their  expenses,  and  a  good  management  of  all  their  affairs,  to  '  put  to 
silence  the  ignorance  of  foolish  men.'  For  there  are  too  many  favourers 
of  the  gospel,  who  give  plausibility  to  these  slanders,  by  running  from  place 
to  place,  that  they  may  hear  every  new  preacher  ;  while  the  duties  of  the 
family,  and  of  their  station  in  the  community  are  miserably  neglected.  They 
'  walk  disorderly,  working  not  at  all,  but  are  busy-bodies  :'  from  these  we 
ought  to  withdraw,  and  against  such  professors  we  should  protest  :  for  they 
are  '  ever  learning,  but  never  able  to  corne  to  the  knowledge  of  the  truth.' 


528  THE  PILGRIM'S  PROGRESS. 

of  Humiliation;  and  that  Christian  was  by  him  almost 
bereft  of  life.  Besides,  said  they,  you  must  go  over 
the  Valley  of  the  Shadow  of  Death,  where  the  hob- 
goblins are,  where  the  light  is  darkness,  where  the  way 
is  full  of  snares,  pits,  traps,  and  gins.  They  told  me 
also  of  Giant  Despair,  of  Doubting-castle,  and  of  the 
ruin  that  the  pilgrims  met  with  there.  Further,  they 
said  I  must  go  over  the  Enchanted  Ground,  which  was 
dangerous ;  and  that  after  all  this,  I  should  find  a  river, 
over  which  there  was  no  bridge ;  and  that  that  river 
did  lie  betwixt  me  and  the  Celestial  Country. 

GREAT.  And  was  this  all  ? 

VALIANT.  No.  They  also  told  me  that  this  way  was 
THE  SECOND,  full  of  deceivers,  and  of  persons  that  lay  in 
wait  there  to  turn  good  men  out  of  the  path. 

GREAT.  But  how  did  they  make  that  out  ? 

VALIANT.  They  told  me,  that  Mr.  Worldly-wise-man 
did  lie  there  in  wait  to  deceive.  They  said  also,  that 
there  were  Formality  and  Hypocrisy  continually  on  the 
road.  They  said  also,  that  By-ends,  Talkative,  or 
Demas,  would  go  near  to  gather  me  up ;  that  the  Flat- 
terer would  catch  me  in  his  net ;  or  that,  with  green- 
headed  Ignorance,  I  would  presume  to  go  on  to  the 
gate,  from  whence  he  was  sent  back  to  the  hole  that 
was  in  the  side  of  the  hill,  and  made  to  go  the  by-way 
to  hell. 

GREAT.  I  promise  you,  this  was  enough  to  discourage 
you ;  but  did  they  make  an  end  there  ? 

VALIANT.  No,  stay.  They  told  me  also  of  many  that 
THE  THIRD,  had  tried  that  way  of  old,  and  that  had  gone 
a  great  way  therein,  to  see  if  they  could  find  something 
of  the  glory  there  that  so  many  had  so  much  talked  of 
from  time  to  time,  and  how  they  came  back  again,  and 


THE  PILGRIM'S   PROGRESS.  529 

befooled  themselves  for  setting  a  foot  out  of  doors  in 
that  path,  to  the  satisfaction  of  all  the  country.  And 
they  named  several  that  did  so,  as  Obstinate  and  Pliable, 
Mistrust  and  Timorous,  Turn-away  and  old  Atheist, 
with  several  more ;  who,  they  said,  had  some  of  them 
gone  far  to  see  what  they  could  find,  but  not  one  of 
them  had  found  so  much  advantage  by  going  as 
amounted  to  the  weight  of  a  feather.* 

GREAT.  Said  they  anything  more  to  discourage  you  ? 

VALIANT.  Yes.  They  told  me  of  one  Mr.  Fearing, 
who  was  a  pilgrim,  and  how  he  found  his  THE  FOURTH. 
way  so  solitary,  that  he  never  had  a  comfortable  hour 
therein ;  also  that  Mr.  Despondency  had  like  to  have 
been  starved  therein :  yea,  and  also  (which  I  had  almost 
forgot)  that  Christian  himself,  about  whom  there  has 
been  such  a  noise,  after  all  his  ventures  for  a  celestial 
crown,  was  certainly  drowned  in  the  Black  River,  and 
never  went  a  foot  further;  however  it  was  smothered  up. 

GREAT.  And  did  none  of  these  things  discourage 
you? 

*  Worldly  people,  in  opposing  the  gospel,  descant  abundantly  on  the  folly 
and  hypocrisy  of  religious  persons ;  they  pick  up  every  vague  report  that 
they  hear  to  their  disadvantage,  and  narrowly  watch  for  the  halting  of  such 
as  they  are  acquainted  with ;  and  then  they  form  general  conclusions,  from 
a  few  particular,  distorted,  and  uncertain  stories!  Thus  they  endeavour  to 
prove,  that  there  is  no  reality  in  religion,  that  it  is  impossible  to  find  the 
way  to  heaven,  and  that  it  is  better  to  be  quiet  than  to  bestow  pains  to  no 
purpose.  This  frivolous  sophistry  is  frequently  employed,  after  all  other 
arguments  have  been  silenced.  But  it  is  vain  to  deny  the  existence  of 
hypocrites  and  deceivers ;  or  to  excuse  the  evils  to  which  they  object :  on 
the  contrary,  we  should  allow  these  representations,  as  far  as  there  is  any 
appearance  of  truth  in  them ;  and  then  show  that  this  teaches  us  to  beware 
lest  we  be  deceived,  and  to  try  every  doctrine  by  the  touchstone  of  God's 
word  ;  that  counterfeits  prove  the  value  of  the  thing  counterfeited  ;  that  we 
should  learn  to  distinguish  between  the  precious  and  the  vile;  and,  finally, 
that  while  danger  may  attend  a  religious  profession,  irreligion  insures 
destruction. 

3R 


530  THE  PILGRIM'S  PROGRESS. 

VALIANT.  No ;  they  seemed  but  as  so  many  nothings 
to  me. 

GREAT.  How  came  that  about? 
VALIANT.  Why,  I  still  believed  what  Mr.  Tell-truth 
had  said;   and  that  carried  me  beyond 


HOW   HE   GOT  OVER 
THESE    STUMBLING  , 

BLOCKS.  them  all. 


GREAT.  Then  this  was  your  victory,  even  your  faith. 

VALIANT.  It  was  so.  I  believed,  and  therefore  came 
out,  got  into  the  way,  fought  all  that  set  themselves 
against  me,  and,  by  believing,  am  come  to  this  place. 

Who  would  true  valour  see, 

Let  him  come  hither ; 
One  here  will  constant  be, 

Come  wind,  come  weather ; 
There's  no  discouragement 
Shall  make  him  once  relent 
His  first  avowed  intent 

To  be  a  pilgrim. 

Whoso  beset  him  round 

With  dismal  stories, 
Do  but  themselves  confound  ; 

His  strength  the  more  is. 
No  lion  can  him  fright, 
He  '11  with  a  giant  fight, 
But  he  will  have  a  right 
To  be  a  pilgrim. 

Hobgoblin  nor  foul  fiend 

Can  daunt  his  spirit; 
He  knows  he  at  the  end 

Shall  life  inherit. 
Then  fancies  fly  away, 
He  '11  not  fear  what  men  say ; 
He  '11  labour  night  and  day 
To  be  a  pilgrim. 

By  this  time  they  were  got  to  the  Enchanted  Ground, 
where  the  air  naturally  tended  to  make  one  drowsy. 


THE  PILGRIM'S  PROGRESS.  531 

And  that  place  was  all  grown  over  with  briers  and 
thorns,  excepting  here  and  there,  where  was  an  en- 
chanted arbour,  upon  which  if  a  man  sits,  or  in  which 
if  a  man  sleeps,  it  is  a  question,  some  say,  whether 
ever  he  shall  rise  or  wake  again  in  this  world.  Over 
this  forest  therefore  they  went,  both  one  and  another, 
and  Mr.  Great-heart  went  before,  for  that  he  was  the 
guide ;  and  Mr.  Valiant-for-truth  came  behind,  being 
rear-guard,  for  fear  lest  peradventure  some  fiend,  or 
dragon,  or  giant,  or  thief,  should  fall  upon  their  rear, 
and  so  do  mischief.  They  went  on  here,  each  man 
with  his  sword  drawn  in  his  hand ;  for  they  knew  it 
was  a  dangerous  place.  Also  they  cheered  up  one 
another  as  well  as  they  could.  Feeble-mind,  Mr.  Great- 
heart  commanded,  should  come  up  after  him ;  and  Mr. 
Despondency  was  under  the  eye  of  Mr.  Valiant. 

Now  they  had  not  gone  far,  but  a  great  mist  and 
darkness  fell  upon  them  all ;  so  that  they  could  scarce, 
for  a  great  while,  see  the  one  the  other.  Wherefore 
they  were  forced,  for  some  time,  to  feel  one  for  another 
by  words ;  for  they  walked  not  by  sight.  But  any  one 
must  think,  that  here  was  but  sorry  going  for  the  best 
of  them  all ;  but  how  much  worse  for  the  women  and 
children,  who  both  of  feet  and  heart  were  but  tender ! 
Yet  so  it  was,  that  through  the  encouraging  words  of 
him  that  led  in  the  front,  and  of  him  that  brought  them 
up  behind,  they  made  a  pretty  good  shift  to  wag  along. 

The  way  also  here  was  very  wearisome,  through  dirt 
and  slabbiness.  Nor  was  there,  on  all  this  ground,  so 
much  as  one  inn  or  victualling-house  wherein  to  refresh 
the  feebler  sort.  Here,  therefore,  was  grunting,  and 
puffing,  and  sighing,  while  one  tumbleth  over  a  bush, 
another  sticks  fast  in  the  dirt,  and  the  children,  some 


532  THE  PILGRIM'S  PROGRESS. 

of  them,  lost  their  shoes  in  the  mire ; — while  one  cries 
out,  I  am  down ;  and  another,  Ho,  where  are  you  ?  and 
a  third,  The  bushes  have  got  such  fast  hold  on  me,  I 
think  I  cannot  get  away  from  them. 

Then  they  came  at  an  arbour,  warm,  and  promising 
AN  ARBOUR  ON  much  refreshing  to  the  pilgrims;  for  it 
GROUND.CH  D  was  finely  wrought  above-head,  beautified 
with  greens,  furnished  with  benches  and  settles.  It 
also  had  in  it  a  soft  couch,  whereon  the  weary  might 
lean.  This,  you  must  think,  alFthings  considered,  was 
tempting ;  for  the  pilgrims  already  began  to  be  foiled 
with  the  badness  of  the  way :  but  there  was  not  one 
of  them  that  made  so  much  as  a  motion  to  stop  there. 
Yea,  for  aught  I  could  perceive,  they  continually  gave 
so  good  heed  to  the  advice  of  their  guide,  and  he  did 
so  faithfully  tell  them  of  dangers,  and  of  the  nature  of 
dangers  when  they  were  at  them,  that  usually  when 
they  were  nearest  to  them,  they  did  most  pluck  up 
their  spirits,  and  hearten  one  another  to  deny  the  flesh. 
This  arbour  was  called  The  Slothful's  Friend, 
on  purpose  to  allure,  if  it  might  be,  some  of 
the  pilgrims  there  to  take  up  their  rest  when  weary.* 

*  This  view  of  the  Enchanted  Ground  seems  to  vary  from  that  which 
has  been  considered  in  the  First  Part.  The  circumstances  of  believers  who 
are  deeply  engaged  in  business,  and  constrained  to  spend  much  time  among 
worldly  people,  may  here  be  particularly  intended.  This  may  sometimes 
be  unavoidable ;  but  it  is  enchanted  ground :  many  professors,  fascinated 
by  the  advantages  and  connexions  thus  presented  to  them,  fall  asleep,  and 
wake  no  more :  and  others  are  entangled  by  those  thorns  and  briers,  which 
'choke  the  word,  and  render  it  unfruitful.'  The  more  soothing  the  scene 
the  greater  the  danger,  and  the  more  urgent  need  is  there  for  watchfulness 
and  circumspection :  the  more  vigilant  believers  are,  the  greater  uneasiness 
will  such  scenes  occasion  them  ;  as  they  will  be  so  long  out  of  their  proper 
element :  and  the  weaker  and  more  unestablished  men  are,  the  more  apt 
will  they  be,  in  such  circumstances,  to  yield  to  discouragement.  The  so- 
ciety and  counsel  of  faithful  ministers  and  Christian  friends  may  help  them 


THE  NAME  OF 
THE  ARBOUR. 


THE   WAY   DIFFI- 
CULT TO    FIND. 


THE  PILGRIM'S   PROGRESS.  533 

I  saw  then  in  my  dream,  that  they  went  on  in  this 
their  solitary  ground,  till  they  came  to  a 
place  at  which  a  man  is  apt  to  lose  his 
way.  Now,  though  when  it  was  light  their  guide  could 
well  enough  tell  how  to  miss  those  ways  that  led  wrong, 
yet  in  the  dark  he  was  put  to  a  stand.  THE  GUIDE  HAS 
But  he  had  in  his  pocket  a  map  of  all  ways  ™}™™ 
leading  to  or  from  the  Celestial  City;  wherefore  he 
struck  a  light,  (for  he  never  goes  without  his  tinder- 
box  also,)  and  takes  a  view  of  his  book  or  map, 
which  bids  him  to  be  careful  in  that  place  to  turn  to 
the  right  hand.  And,  had  he  not  been  careful  here  to 
look  in  his  map,  they  had  all,  in  probability,  been 
smothered  in  the  mud,  for  just  a  little  before  them,  and 
that  at  the  end  of  the  cleanest  way  too,  was  a  pit, 
none  knows  how  deep,  full  of  nothing  but  mud,  there 
made  on  purpose  to  destroy  the  pilgrims  in. 

Then  thought  I  with  myself,  Who  that  goeth  on 
pilgrimage  but  would  have  one  of  these  OOD'S  BOOK. 
maps  about  him,  that  he  may  look  when  he  is  at  a 
stand  which  is  the  way  he  must  take? * 

to  get.  on :  but  they  will  often  feel  that  their  path  is  miry  and  slippery,  en- 
tangling and  perplexing,  dark  and  wearisome  to  their  souls.  Yet  if  this  be 
the  case,  their  sighs,  complaints,  and  prayers,  are  hopeful  symptoms :  but 
when  worldly  employments  and  connexions,  which  perhaps  at  first  were  in 
a  sense  unavoidable,  induce  prosperity,  and  men  seek  comfort  from  this 
prosperity,  instead  of  considering  it  as  a  snare  or  burden,  or  improving  it  as 
a  talent ;  then  the  professor  falls  asleep  in  the  enchanted  arbour.  It  be- 
hoves, however,  all  who  love  their  souls,  to  shun  that  hurry  of  business, 
and  multiplicity  of  affairs  and  projects,  into  which  many  are  betrayed  by 
degrees,  in  order  to  supply  increasing  expenses,  that  might  be  avoided  by 
strict  frugality  and  more  moderate  desires :  for  these  things  lade  the  soul 
with  thick  clay ;  are  a  heavy  weight  to  the  most  upright ;  render  a  man's 
way  doubtful  and  joyless;  and  'drown  many  in  destruction  and  perdition.' 
*  This  emblem  inculcates  the  duty  of  constant  attention  to  the  precepts 
and  counsels  of  Scripture,  as  well  as  reliance  on  its  promises ;  and  of  an 


ANARBOUR  ANDTWO 
ASLEEP   THEREIN. 


534  THE  PILGRIM'S  PROGRESS. 

Then  they  went  on  in  this  Enchanted  Ground,  till 
they  came  to  where  there  was  another 
arbour,  and  it  was  built  by  the  highway- 
side.  And  in  that  arbour  there  lay  two  men,  whose 
names  were  Heedless  and  Too-bold.  These  two  went 
thus  far  on  pilgrimage ;  but  here,  being  wearied  with 
their  journey,  sat  down  to  rest  themselves,  and  so  fell 
fast  asleep.  When  the  pilgrims  saw  them,  they  stood 
still,  and  shook  their  heads,  for  they  knew  that  the 
sleepers  were  in  a  pitiful  case.  Then  they  consulted 
what  to  do,  whether  to  go  on  and  leave  them  in  their 
sleep,  or  to  step  to  them  and  try  to  awake  them.  So 
they  concluded  to  go  to  them  and  try  to  awake  them ; 
that  is,  if  they  could;  but  with  this  caution,  namely, 
to  take  heed  that  they  themselves  did  not  sit  down,  nor 
embrace  the  offered  benefit  of  that  arbour. 

So  they  went  in,  and  spake  to  the  men,  and  called 

each  by  his  name,  for  the  guide  it  seems 

did  know  them ;  but  there  was  no  voice 
nor  answer.  Then  the  guide  did  shake  them,  and  do 
what  he  could  to  disturb  them.  Then  said  one  of 
them,  I  will  pay  you  when  I  take  my  money.  At 
which  the  guide  shook  his  head.  I  will  fight  so  long 
as  I  can  hold  my  sword  in  my  hand,  said  the  other. 
At  that,  one  of  the  children  laughed. 

Then  said  Christiana,  What  is  the  meaning  of  this  ? 

The  guide  said,  They  talk  in  their  sleep. 

If  you  strike  them,  beat  them,  or  whatever 
else  you  do  to  them,  they  will  answer  you  after  this 

habitual  application  to  the  Lord  by  prayer,  to  teach  us  the  true  meaning  of 
his  word,  that  we  may  learn  the  way  of  peace  and  safety,  in  the  most  diffi- 
cult and  doubtful  cases;  and  the  advantage  of  consulting  such  ministers,  as 
are  most  experienced  in  the  ways  of  God,  and  most  conversant  with  his 
sacred  oracles. 


THE  PILGRIMS  TRY 
TO  AWAKE  THEM. 


THEIR  ENDEAVOUR 
IS    FRUITLESS. 


THE  PILGRIM'S  PROGRESS.  535 

fashion ;  or,  as  one  of  them  said  in  old  time,  when  the 
waves  of  the  sea  did  beat  upon  him,  and  he  slept  as 
one  upon  the  mast  of  a  ship,  When  I  awake,  I  will 
seek  it  again.1  You  know,  when  men  talk  in  their 
sleep,  they  say  any  thing,  but  their  words  are  not 
governed  either  by  faith  or  reason.  There  is  an  inco- 
herency  in  their  words  now,  as  there  was  before  betwixt 
their  going  on  pilgrimage  and  sitting  down  here.  This, 
then,  is  the  mischief  of  it ; — when  heedless  ones  go  on 
pilgrimage,  'tis  twenty  to  one  but  they  are  served  thus; 
for  this  Enchanted  Ground  is  one  of  the  last  refuges 
that  the  enemy  to  pilgrims  has ;  wherefore  it  is,  as  you 
see,  placed  almost  at  the  end  of  the  way,  and  so  it 
standeth  against  us  with  the  more  advantage.  For 
when,  thinks  the  enemy,  will  these  fools  be  so  desirous 
to  sit  down  as  when  they  are  weary  ?  and  when  so  like 
to  be  weary  as  when  almost  at  their  journey's  end? 
Therefore  it  is,  I  say,  that  the  Enchanted  Ground  is 
placed  so  nigh  to  the  land  Beulah,  and  so  near  the  end 
of  their  race.  Wherefore  let  pilgrims  look  to  them- 
selves, lest  it  happen  to  them  as  it  has  done  to  these 
that,  as  you  see,  are  fallen  asleep,  and  none  can  awake 
them.* 

x  Prov.  xxiii.  34,  35. 

*  Such  men  as  take  up  a  profession  of  the  gospel,  in  a  heedless  manner, 
and  proceed  with  an  overbearing  confidence,  the  result  of  pride  and  igno- 
rance, may  long  maintain  a  form  of  godliness,  though  it  be  a  weariness  to 
them :  but  after  a  time  they  will  gradually  be  drawn  back  into  the  world, 
retaining  nothing  of  their  religion,  except  certain  distorted  doctrinal  notions. 
They  find  excuses  for  their  conduct  from  false  maxims,  and  bad  examples; 
they  fall  asleep  in  the  arms  of  worldly  prosperity ;  nothing  can  awaken 
them  to  fear,  or  self-suspicion;  but  they  will,  as  it  were,  talk  in  their  sleep 
about  religion,  in  so  incoherent  a  manner,  as  to  excite  the  laughter  of 
children ;  while  they  who  understand  the  case  will  bewail  their  deplorable 
delusion.  Such  awful  examples  should  excite  us  to  redoubled  diligence,  in 


THE    LIGHT   OF    THE 
WORD. 


THE    CHILDREN    CRY 
FOR    WEARINESS. 


536  THE  PILGRIM'S  PROGRESS. 

Then  the  pilgrims  desired  with  trembling  to  go  for- 
ward ;  only  they  prayed  their  guide  to  strike  a  light, 
that  they  might  go  the  rest  of  their  way  by  the  help 
of  the  light  of  a  lantern.  So  he  struck  a 
light,  and  they  went  by  the  help  of  that 
through  the  rest  of  this  way,  though  the  darkness  was 
very  great/  But  the  children  began  to  be  sorely  weary, 
and  they  cried  out  unto  Him  that  loveth 
pilgrims  to  make  their  way  more  comfort- 
able. So  by  that  they  had  gone  a  little  farther,  a  wind 
arose,  that  drove  away  the  fog;  so  the  air  became 
more  clear.  Yet  they  were  not  off  (by  much)  of  the 
Enchanted  Ground;  only  now  they  could  see  one 
another  better,  and  the  way  wherein  they  should  walk. 
Now  when  they  were  almost  at  the  end  of  this  ground, 
they  perceived  that  a  little  before  them  was  a  solemn 
noise,  as  of  one  that  was  much  concerned.  So  they 
went  on,  and  looked  before  them  :  and  behold  they  saw, 
UPON  as  tliGy  thought,  a  man  upon  his  knees, 

l^ttdS    SUlti    QJGS    lifted   Up,    &*!&    SpCak' 

ing,  as  they  thought,  earnestly  to  one  that  was  above. 
They  drew  nigh,  but  could  not  tell  what  he  said  :  so 
they  went  softly  till  he  had  done.  When  he  had  done, 
he  got  up,  and  began  to  run  towards  the  Celestial  City. 
Then  Mr.  Great-heart  called  after  him,  saying,  Soho, 
friend  !  let  us  have  your  company,  if  you  go,  as  I 
suppose  you  do,  to  the  Celestial  City.  So  the  man 
stopped,  and  they  came  up  to  him.  But  as  soon  as 

y  2  Pet.  i.  19. 

searching1  the  Scriptures,  and  in  prayer  ;  lest  we  too  should  be  overcome 
with  a  destructive  sleep,  and  perish  in  this  fascinating  way.  For  scenes  of 
worldly  prosperity  have  detected  the  hypocrisy  of  many,  who  have  long 
persevered  in  an  unsuspected  profession,  amidst  difficulties  and  trials. 


HIS      KNEES     ON      THE 
ENCHANTED  GROUND. 


THE   STORY   OP 
STANDFAST. 


TALK    BETWIXT 
HIM       AND       MR. 


THE  PILGRIM'S   PROGRESS.  537 

Mr.  Honest  saw  him,  he  said,  I  know  this  man.  Then 
said  Mr.  Valiant-for-truth,  Pr'y thee,  who  is  it  ?  It  is 
one,  said  he,  that  comes  from  whereabout  I 
dwelt.  His  name  is  Standfast;  he  is  cer- 
tainly a  right  good  pilgrim. 

So  they  came  up  one  to  another.  And  presently 
Standfast  said  to  old  Honest,  Ho,  father  Honest,  are 
you  there  ?  Ay,  said  he,  that  I  am,  as  sure 
as  you  are  there.  Right  glad  am  I,  said 
Mr.  Standfast,  that  I  have  found  you  on  this  road. 
And  as  glad  am  I,  said  the  other,  that  I  espied  you  on 
your  knees.  Then  Mr.  Standfast  blushed,  and  said, 
But  why,  did  you  see  me  ?  Yes,  that  I  did,  quoth  the 
other,  and  with  my  heart  was  glad  at  the  sight.  Why, 
what  did  you  think  ?  said  Standfast.  Think !  said  old 
Honest ;  what  should  I  think  ?  I  thought  we  had  an 
honest  man  upon  the  road,  and  therefore  should  have 
his  company  by  and  by.  If  you  thought  not  amiss, 
said  Standfast,  how  happy  am  I !  But  if  I  be  not  as  I 
should,  'tis  I  alone  must  bear  it.  That  is  true,  said  the 
other;  but  your  fear  doth  further  confirm  me  that 
things  are  right  betwixt  the  Prince  of  pilgrims  and 
your  soul.  For  He  saith,  "Blessed  is  the  man  that 
feareth  always." 

VALIANT.  Well  but,  brother,  I  pray  thee  tell  us  what 
was  it  that  was  the  cause  of  thy  being  upon 
thy  knees  even  now  ?  was  it  for  that  some 
special  mercy  laid  obligations  upon  thee,  or  how  ? 

STAND.  Why,  we  are,  as  you  see,  upon  the  Enchanted 
Ground ;  and  as  I  was  coming  along,  I 

.    |  f  ft         r»         -.  -I  r  E  T  u  H  E  i)  H 

was  musing  with  myseli  or  what  a  dan-  HIS  KNEES. 
gerous  nature  the  road  in  this  place  was,  and  how  many 
that  had  come  even  thus  far  on  pilgrimage  had  here 

3S 


THEY    FOUND    HIM 
AT   PRAYER. 


WHAT  ITWASTHAT 
FETCHED   HIM   UPON 


538  THE  PILGRIM'S  PROGRESS. 

been  stopped  and  been  destroyed.  I  thought  also  of 
the  manner  of  the  death  with  which  this  place  de- 
stroyeth  men.  Those  that  die  here,  die  of  no  violent 
distemper :  the  death  which  such  die  is  not  grievous  to 
them.  For  he  that  goeth  away  in  a  sleep,  begins  that 
journey  with  desire  and  pleasure.  Yea,  such  acquiesce 
in  the  will  of  that  disease. 

Then  Mr.  Honest  interrupting  him,  said,  Did  you  see 
the  two  men  asleep  in  the  arbour  ? 

STAND.  Ay,  ay,  I  saw  Heedless  and  Too-bold  there ; 
and,  for  aught  I  know,  there  they  will  lie  till  they  rot.z 
But  let  me  go  on  with  my  tale.  As  I  was  thus  musing, 
as  I  said,  there  was  one  in  very  pleasant  attire,  but  old, 
who  presented  herself  to  me,  and  offered  me  three 
things,  to  wit,  her  body,  her  purse,  and  her  bed.  Now, 
the  truth  is,  I  was  both  weary  and  sleepy :  I  am  also 
as  poor  as  an  owlet,  and  that  perhaps  the  witch  knew. 
Well,  I  repulsed  her  once  and  again,  but  she  put  by 
my  repulses,  and  smiled.  Then  I  began  to  be  angry ; 
but  she  mattered  that  nothing  at  all.  Then  she  made 
offers  again,  and  said  if  I  would  be  ruled  by  her,  she 
would  make  me  great  and  happy ;  for,  said  she,  I  am 
the  mistress  of  the  world,  and  men  are  made  happy  by 
me.  Then  I  asked  her  name,  and  she  told  me  it  was 
MADAM  BUBBLE  OR  Madam  Bubble.  This  set  me  further  from 

THIS  VAIN  WORLD.      1  11  .'11     f     11  1  '1 

her;  but  she  still  followed  me  with  entice- 
ments. Then  I  betook  me,  as  you  saw,  to  my  knees, 
and  with  hands  lifted  up,  and  cries,  I  prayed  to  Him 
that  had  said  he  would  help.*  So  just  as  you  came  up, 

z  Prov.  x.  7. 

*  The  case  of  Standfast  shows  us,  that  when  believers  feel  the  propensity 
of  their  hearts  to  yield  to  worldly  proposals,  it  renders  them  jealous  of  them- 
selves, excites  them  to  earnest  prayer,  and  thus  eventually  tends  to  preserve 
them  from  the  fatal  delusions. 


THE  PILGRIM'S  PROGRESS.  539 

the  gentlewoman  went  her  way.  Then  I  continued  to 
give  thanks  for  this  my  great  deliverance ;  for  I  verily 
believe  she  intended  no  good,  but  rather  sought  to 
make  stop  of  me  in  my  journey. 

HON.  Without  doubt  her  designs  were  bad.  But, 
stay,  now  you  talk  of  her,  methinks  I  either  have  seen 
her,  or  have  read  some  story  of  her. 

STAND.  Perhaps  you  have  done  both. 

HON.  Madam  Bubble!  Is  she  not  a  tall,  comely 
dame,  something  of  a  swarthy  complexion  ? 

STAND.  Right,  you  hit  it ;  she  is  just  such  a  one. 

HON.  Doth  she  not  speak  very  smoothly,  and  give 
you  a  smile  at  the  end  of  a  sentence  ? 

STAND.  You  fall  right  upon  it  again,  for  these  are 
her  very  actions. 

HON.  Doth  she  not  wear  a  great  purse  by  her  side, 
and  is  not  her  hand  often  in  it,  fingering  her  money,  as 
if  that  was  her  heart's  delight  ? 

STAND.  'Tis  just  so ;  had  she  stood  by  all  this  while, 
you  could  not  more  amply  have  set  her  forth  before  me, 
nor  have  better  described  her  features. 

HON.  Then  he  that  drew  her  picture  was  a  good 
limner,  and  he  that  wrote  of  her  said  true. 

GREAT.  This  woman  is  a  witch,  and  it  is  by  virtue 
of  her  sorceries  that  this  ground  is  enchanted.  THE  WORLD. 
Whoever  doth  lay  his  head  down  in  her  lap,  had  as 
good  lay  it  down  on  that  block  over  which  the  axe  doth 
hang ;  and  whoever  lay  their  eyes  upon  her  beauty,  are 
counted  the  enemies  of  God.a  This  is  she  that  main- 
taineth  in  their  splendour  all  those  that  are  the  enemies 
of  pilgrims.  Yea,  this  is  she  that  hath  bought  off 
many  a  man  from  a  pilgrim's  life.  She  is  a  great 

a  James  iv.  4.     1  John  ii.  14,  15. 


540  THE  PILGRIM'S  PROGRESS. 

gossiper;  she  is  always,  both  she  and  her  daughters, 
at  one  pilgrim's  heels  or  another,  now  commending,  and 
then  preferring  the  excellencies  of  this  life.  She  is  a 
bold  and  impudent  slut:  she  will  talk  with  any  man. 
She  always  laugheth  poor  pilgrims  to  scorn,  but  highly 
commends  the  rich.  If  there  be  one  cunning  to  get 
money  in  a  place,  she  will  speak  well  of  him  from  house 
to  house.  She  loveth  banqueting  and  feasting  mainly 
well ;  she  is  always  at  one  full  table  or  another.  She 
has  given  it  out  in  some  places  that  she  is  a  goddess, 
and  therefore  some  do  worship  her.  She  has  her  time, 
and  open  places  of  cheating;  and  she  will  say  and 
avow  it,  that  none  can  show  a  good  comparable  to  hers. 
She  promiseth  to  dwell  with  children's  children,  if  they 
will  but  love  her  and  make  much  of  her.  She  will  cast 
out  of  her  purse  gold  like  dust  in  some  places  and  to 
some  persons.  She  loves  to  be  sought  after,  spoken 
well  of,  and  to  lie  in  the  bosoms  of  men.  She  is  never 
weary  of  commending  her  commodities,  and  she  loves 
them  most  that  think  best  of  her.  She  will  promise  to 
some  crowns  and  kingdoms,  if  they  will  but  take  her 
advice ;  yet  many  hath  she  brought  to  the  halter,  and 
ten  thousand  times  more  to  hell. 

Oh!  said  Standfast,  what  a  mercy  is  it  that  I  did 
resist  her ;  for  whither  might  she  have  drawn  me ! 

GREAT.  Whither !  nay,  none  but  God  knows  whither. 
But  in  general,  to  be  sure,  she  would  have  drawn  thee 
into  many  foolish  and  hurtful  lusts,  which  drown  men 
in  destruction  and  perdition.5  'Twas  she  that  set 
Absalom  against  his  father,  and  Jeroboam  against  his 
master.  'Twas  she  that  persuaded  Judas  to  sell  his 
Lord;  and  that  prevailed  with  Demas  to  forsake  the 


b  1  Tim.  vi.  9. 


THE  PILGRIM'S  PROGRESS.  541 

godly  pilgrim's  life.  None  can  tell  of  the  mischief 
that  she  doth.  She  makes  variance  betwixt  rulers  and 
subjects,  betwixt  parents  and  children,  betwixt  neighbour 
and  neighbour,  betwixt  a  man  and  his  wife,  betwixt  a 
man  and  himself,  betwixt  the  flesh  and  the  spirit. 
Wherefore,  good  Mr.  Standfast,  be  as  your  name  is ; 
and  when  you  have  done  all,  stand. 

At  this  discourse  there  was  among  the  pilgrims  a 
mixture  of  joy  and  trembling ;  but  at  length  they  broke 
out  and  sang : 

What  danger  is  the  pilgrim  in ! 

How  many  are  his  foes  ! 
How  many  ways  there  are  to  sin 

No  living  mortal  knows. 

Some  in  the  ditch  are  spoiled,  yea,  can 

Lie  tumbling  in  the  mire  : 
Some,  though  they  shun  the  frying-pan, 

Do  leap  into  the  fire. 

After  this,  I  beheld  until  they  were  come  into  the 
land  of  Beulafe,-where  the  sun  shineth  night  and  day. 
Here,  because  they  were  weary,  they  betook  themselves 
a  while  to  rest.  And  because  this  country  was  common 
for  pilgrims,  and  because  the  orchards  and  vineyards 
that  were  here  belonged  to  the  King  of  the  Celestial 
Country,  therefore  they  were  licensed  to  make  bold 
with  any  of  his  things.  But  a  little  while  soon  refreshed 
them  here ;  for  the  bells  did  so  ring,  and  the  trumpets 
continually  sound  so  melodiously,  that  they  could  not 
sleep,  and  yet  they  received  as  much  refreshing  as  if 
they  slept  their  sleep  never  so  soundly.  Here  also  all 
the  noise  of  them  that  walked  the  streets  was,  More 
pilgrims  are  come  to  town !  And  another  would 
answer,  saying,  And  so  many  went  over  the  water,  and 


DEATH 

THE       FL 

SWEET        TO         THE 

SODL. 


542  THE  PILGRIM'S  PROGRESS. 

were  let  in  at  the  golden  gates  to-day !  They  would 
cry  again,  There  is  now  a  legion  of  shining  ones  just 
come  to  town,  by  which  we  know  that  there  are  more 
pilgrims  upon  the  road ;  for  here  they  come  to  wait  for 
them,  and  to  comfort  them  after  all  their  sorrow. 
Then  the  pilgrims  got  up,  and  walked  to  and  fro.  But 
how  were  their  ears  now  filled  with  heavenly  noises, 
and  their  eyes  delighted  with  celestial  visions !  In  this 
land  they  heard  nothing,  saw  nothing,  felt  nothing, 
smelt  nothing,  tasted  nothing,  that  was  offensive  to 
their  stomach  or  mind ;  only  when  they  tasted  of  the 
BITTER  TO  water  of  the  river  over  which  they  were 

LESH,        BUT 

to  go,  they  thought  that  it  tasted  a  little 
bitterish  to  the  palate;  but  it  proved  sweet  when  it 
was  down.* 

In  this  place  there  was  a  record  kept  of  the  names 

of  them  that  had  been  pilgrims  of  old,  and  a  history 

of  all  the  famous  acts  that  they  had  done.     It  was  here 

DEATH   HAS   ITS  also  much  discoursed,  how  the  river  to 

EBBING3   AND   FLOW- 
IN  OS,  LIKE  THE  TIDE.  some    jiaci    had    its    flQffiiugs,   and    what 

ebbings  it  has  had  while  others  have  gone  over.  It 
has  been  in  a  manner  dry  for  some,  while  it  has  over- 
flowed its  banks  for  others. 

In  this  place  the  children  of  the  town  would  go  into 

*  The  lively  exercise  of  faith  and  hope,  the  anticipation  of  heavenly  feli- 
city, and  the  consolations  of  the  Holy  Spirit,  soon  make  the  believer  forget 
his  conflicts  and  sorrows,  or  only  remember  them  to  enhance  his  grateful 
joy.  This  description  represents  the  happy  state  of  those  that  live  in  places, 
favoured  with  many  lively  Christians,  united  in  heart  and  judgment ;  and 
where  instances  of  persons  dying  triumphantly  are  often  reported  or  wit- 
nessed. It  has  frequently  been  observed,  that  aged  believers,  in  such 
circumstances,  have  been  remarkably  delivered  from  fears  and  temptations, 
and  animated  by  the  hopes  and  earnests  of  heaven ;  so  that  while  death 
seemed  bitter  to  nature,  it  became  pleasant  to  the  soul,  to  think  of  the  joy 
and  glory  that  would  immediately  follow  it. 


A  MESSENGER  OF 
DEATH  SENT  TO 
CHRISTIANA. 


THE  PILGRIM'S  PROGRESS.  543 

the  King's  gardens,  and  gather  nosegays  for  the  pil- 
grims, and  bring  them  to  them  with  much  affection. 
Here  also  grew  camphire,  with  spikenard  and  saffron, 
calamus,  and  cinnamon,  with  all  the  trees  of  frankin- 
cense, myrrh,  and  aloes,  with  all  chief  spices.  With 
these  the  pilgrims'  chambers  were  perfumed  while  they 
stayed  here ;  and  with  these  were  their  bodies  anointed, 
to  prepare  them  to  go  over  the  river  when  the  time 
appointed  was  come. 

Now,  while  they  lay  here,  and  waited  for  the  good 
hour,  there  was  a  noise  in  the  town  that  there  was  a  post 
come  from  the  Celestial  City,  with  matter 
of  great  importance  to  one  Christiana, 
the  wife  of  Christian  the  pilgrim.  So  inquiry  was 
made  for  her,  and  the  house  was  found  out  where  she 
was.  So  the  post  presented  her  with  a  letter.  The 
contents  were,  Hail,  good  woman;  I  bring  HIS  MESSAGE 
thee  tidings  that  the  Master  calleth  for  thee,  and  expect- 
eth  that  thou  shouldst  stand  in  his  presence,  in  clothes 
of  immortality,  within  these  ten  days. 

When  he  had  read  this  letter  to  her,  he  gave  her 
therewith  a  sure  token  that  he  was  a  true  messenger, 
and  was  come  to  bid  her  make  haste  to  be  gone.  The 
token  was,  an  arrow  with  a  point  sharpened  with  love, 
let  easily  into  her  heart,  which  by  degrees  wrought  so 
effectually  with  her,  that  at  the  time  appointed  she 
must  be  gone.* 

*  These  messengers  seem  to  be  merely  emblems  of  the  different  diseases 
or  decays,  by  which  the  Lord  takes  down  the  earthly  tabernacle,  when  he 
sees  good  to  receive  the  souls  of  his  people  into  his  immediate  presence.  In 
plain  language,  it  was  reported  that  Christiana  was  sick  and  near  death, 
and  she  herself  became  sensible  of  her  situation.  *  The  arrow  sharpened 
by  love,'  implies,  that  the  time,  manner,  and  circumstances  of  the  believer's 
death  are  appointed  by  Him  'who  loved  us,  and  gave  himself  for  us:'  He, 
as  it  were,  says  to  the  dying  saint,  '  It  is  I,  be  not  afraid.' 


544  THE  PILGRIM'S  PROGRESS. 

When  Christiana  saw  that  her  time  was  come,  and 
DEAHT°HWIS  ™OLTHEM  that  she  was  the  first  of  this  company 

THATHAVE  NOTHING       Ai  1  1 1         1     f  ]» /f 

TO  DO  BUT  TO  DIE.  that  was  to  go  over,  she  called  lor  Mr. 
Great-heart  her  guide,  and  told  him  how  matters  were. 
So  he  told  her  he  was  heartily  glad  of  the  news,  and 
could  have  been  glad  had  the  post  come  for  him. 
HER  SPEECH  TO  HER  Then  she  bid  him  that  he  should  give 


advice  how  all  things  should  be  prepared 
for  her  journey.  So  he  told  her,  saying,  Thus  and  thus 
it  must  be,  and  we  that  survive  will  accompany  you  to 
the  river  side. 

Then  she  called  for  her  children,  and  gave  them  her 
TO  HER  CHILDREN,  blessing,  and  told  them  that  she  had  read 
with  comfort  the  mark  that  was  set  in  their  foreheads, 
and  was  glad  to  see  them  with  her  there,  and  that  they 
had  kept  their  garments  so  white.  Lastly,  she  be- 
queathed to  the  poor  that  little  she  had,  and  commanded 
her  sons  and  daughters  to  be  ready  against  the  mes- 
senger should  come  for  them. 

When  she  had  spoken  these  words  to  her  guide,  and 
to  her  children,  she  called  for  Mr.  Valiant- 
for-truth,  and  said  unto  him,  Sir,  you 
have  in  all  places  showed  yourself  true-hearted;  be 
faithful  unto  death,  and  my  King  will  give  you  a  crown 
of  life.  I  would  also  entreat  you  to  have  an  eye  to 
my  children ;  and  if  at  any  time  you  see  them  faint, 
speak  comfortably  to  them.  For  my  daughters,  my 
sons'  wives,  they  have  been  faithful,  and  a  fulfilling  of 
the  promise  upon  them  will  be  their  end.  But  she  gave 
TO  MR.  STANDFAST.  Mr.  Standfast  a  ring. 

o 

Then  she  called  for  old  Mr.  Honest,  and  said  of  him, 
TO  OLD  HONEST.  "  Behold  3.n  Israelite  indeed,  in  whom  is 
no  guile."  Then  said  he,  I  wish  you  a  fair  day  when 


TO   MR.    VALIANT 
FOR-TRUTH. 


TO    MR.    RE.YDY-TO- 
HALT. 


„  TO  MR. 

DENCY  AND  HIS 


THE  PILGRIM'S   PROGRESS.  545 

you  set  out  for  Mount  Sion,  and  shall  be  glad  to  see 
that  you  go  over  the  river  dryshod.  But  she  answered, 
Come  wet,  come  dry,  I  long  to  be  gone ;  for  however 
the  weather  is  in  my  journey,  I  shall  have  time  enough 
when  I  come  there  to  sit  down  and  rest  me  and  dry  me. 

Then  came  in  that  good  man  Mr.  Ready-to-halt,  to 
see  her.  So  she  said  to  him,  Thy  travel 
hitherto  has  been  with  difficulty ;  but  that 
will  make  thy  rest  the  sweeter.  But  watch,  and  be 
ready ;  for  at  an  hour  when  ye  think  not,  the  messenger 
may  come. 

After  him  came  Mr.  Despondency  and  his  daughter 
Much-afraid;  to  whom  she  said,  You  ought 

0 

with  thankfulness  for  ever  to  remember 
your  deliverance  from  the  hands  of  Giant  Despair,  and 
out  of  Doubting-castle.  The  effect  of  that  mercy  is, 
that  you  are  brought  with  safety  hither.  Be  ye  watchful, 
and  cast  away  fear ;  be  sober,  and  hope  to  the  end. 

Then  she  said  to  Mr.  Feeble-mind,  Thou  wast 
delivered  from  the  mouth  of  Giant  Slay-good, 
that  thou  mightest  live  in  the  light  of  the 
living,  and  see  thy  King  with  comfort.  Only  I  advise 
thee  to  repent  of  thine  aptness  to  fear  and  doubt  of 
his  goodness,  before  he  sends  for  thee;  lest  thou 
shouldst,  when  he  comes,  be  forced  to  stand  before 
him  for  that  fault  with  blushing.* 

*  The  address  made  by  Christiana  to  each  of  the  company,  and  the  cir- 
cumstances of  her  passing  the  river,  are  well  deserving  of  attention ;  but 
require  no  comment.  When  such  believers  as  have  long  walked  honourably, 
are  enabled  to  bear  a  dying  testimony  to  the  truth,  and  to  recommend  the 
ways  of  the  Lord  with  the  last  remains  of  their  breath,  a  great  effect  will 
often  be  produced  :  but  the  confidence  of  some  professors,  in  these  circum- 
stances, has  a  very  different  tendency.  Many  excellent  persons,  however, 
are  incapacitated  from  speaking  much  in  their  last  hours;  and  we  ought  by 

3T 


TO  MR.  FEEBLE- 
MIND. 


546  THE  PILGRIM'S  PROGRESS. 

Now  the  day  drew  on  that  Christiana  must  be  gone. 
HER  LAST  DAY,  AND  So  the  road  was  full  of  people  to  see  her 

MANNER  OF  DEPAR-  A         L 

take  her  journey.  But,  behold,  all  the 
banks  beyond  the  river  were  full  of  horses  and  chariots, 
which  were  come  down  from  above  to  accompany  her 
to  the  city  gate.  So  she  came  forth,  and  entered  the 
river,  with  a  beckon  of  farewell  to  those  that  followed 
her.  The  last  words  that  she  was  heard  to  say  were, 
I  come,  Lord,  to  be  with  thee  and  bless  thee !  So  her 
children  and  friends  returned  to  their  place,  for  those 
that  waited  for  Christiana  had  carried  her  out  of  their 
sight.  So  she  went  and  called,  and  entered  in  at  the 
gate  with  all  the  ceremonies  of  joy  that  her  husband 
Christian  had  entered  with  before  her.  At  her  depar- 
ture, the  children  wept.  But  Mr.  Great-heart  and  Mr. 
Valiant  played  upon  the  well-tuned  cymbal  and  harp  for 
joy.  So  all  departed  to  their  respective  places.* 

In  process  of  time,  there  came  a  post  to  the  town 
again,  and  his  business  was  with  Mr. 
Ready-to-halt.  So  he  inquired  him  out, 
and  said,  I  am  come  from  Him  whom  thou  hast  loved 
and  followed,  though  upon  crutches ;  and  my  message 
is  to  tell  thee  that  he  expects  thee  at  his  table  to  sup 
with  him  in  his  kingdom,  the  next  day  after  Easter; 

no  means  to  judge  of  men's  characters  on  these  grounds :  for  it  is  remark- 
able, that  the  Scripture  is  generally  silent  about  the  manner  in  which  its 
worthies  terminated  their  lives ;  and  a  very  few  exceptions  are  found  to  this 
rule.  We  are  particularly  instructed  in  the  nature  of  their  faith,  and  its 
effects  upon  their  conduct  during  life ;  and  thence  we  may  assuredly  infer, 
that  they  died  in  the  Lord,  and  entered  into  rest. 

*  The  happy  death  of  an  eminent  Christian  is  a  loss  to  relatives  and 
connexions,  to  the  church  and  the  community;  and  in  this  view  may  be 
lamented :  but  it  often  yields  great  encouragement  to  ministers  and  other 
spectators  of  the  interesting  scene,  and  excites  their  adoring  praise  and 
thanksgivings. 


[R.    READY-TO-HALT 
SUMMONED. 


THE  PILGRIM'S  PROGRESS.  547 

wherefore  prepare  thyself  for  this  journey.*  Then  he 
also  gave  him  a  token  that  he  was  a  true  messenger, 
saying,  « I  have  broken  thy  golden  bowl,  and  loosed 
thy  silver  cord."ct 

After  this,  Mr.  Ready-to-halt  called  for  his  fellow- 
pilgrims,  and  told  them,  saying,  I  am  sent  for,  and  God 
shall  surely  visit  you  also.  So  he  desired  Mr.  Valiant 
to  make  his  will.  And  because  he  had  nothing  to  be- 
queath to  them  that  should  survive  him  but  his  crutches 
and  his  good  wishes,  therefore  thus  he  said,  PROMISED 
These  crutches  I  bequeath  to  my  son  that  shall  tread 
in  my  steps,  with  an  hundred  warm  wishes  that  HIS  WILL. 
he  may  prove  better  than  I  have  been.  Then  he 
thanked  Mr.  Great-heart  for  his  conduct  and  kindness, 
and  so  addressed  himself  to  his  journey.  When  he 
came  to  the  brink  of  the  river  he  said,  Now  I  shall 
have  no  more  need  of  these  crutches,  since  yonder  are 
chariots  and  horses  for  me  to  ride  on.  The  last  words 
he  was  heard  to  say  were,  Welcome,  life !  HIS  LAST  WORDS. 
So  he  went  his  way. 

After  this,  Mr.  Feeble-mind  had  tidings  brought  him 

c  Eccles.  xii.  6. 

*  Evident  decays  of  natural  powers  as  effectually  convince  the  observing 
person  that  death  approaches,  as  if  a  messenger  had  been  sent  to  inform 
him.  But  men  in  general  cling  to  life,  wilfully  overlook  such  tokens,  and 
try  to  keep  up  to  the  last  the  vain  hope  of  recovering ;  and  others,  by  a  kind 
of  cruel  compassion,  soothe  them  in  the  delusion:  so  that  numbers  die 
suddenly  of  chronical  disorders,  even  as  if  they  had  been  shot  through  the 
heart.  Perhaps,  however,  the  author  had  some  reference  to  those  inexpli- 
cable presages  of  death,  which  some  persons  evidently  experience. 

f  These  tokens  are  taken  from  a  well-known  portion  of  Scripture ;  but  it 
would  be  inconsistent  with  the  plan  of  this  work,  to  enter  on  a  particular 
explanation  of  them.  The  dealings  of  the  Lord  are  here  represented,  as 
uniformly  gentle  to  the  feeble,  trembling,  humble  believers ;  and  the  cir- 
cumstances of  their  deaths  comparatively  encouraging  and  easy. 


548  THE  PILGRIM'S  PROGRESS. 

that  the  post  sounded  his  horn  at  his  chamber- 
door.     Then  he  came  in,  and  told  him,  saying 


, 


I  am  come  to  tell  thee  that  thy  Master  hath  need  of 
thee,  and  that  in  a  very  little  time  thou  must  behold  his 
face  in  brightness.  And  take  this  as  a  token  of  the 
truth  of  my  message  :  "  Those  that  look  out  at  the 
windows  shall  be  darkened."  Then  Mr.  Feeble-mind 
called  for  his  friends,  and  told  them  what  errand  had 
been  brought  unto  him$  and  what  token  he  had  received 
of  the  truth  of  the  message.  Then  he  said,  Since  I 
have  nothing  to  bequeath  to  any,  to  what  purpose 
should  I  make  a  will  ?  As  for  my  feeble  mind,  that  I 
HE  MAKES  NO  WILL,  will  leave  behind  me,  for  that  I  shall  have 
no  need  of  in  the  place  whither  I  go,  nor  is  it  worth 
bestowing  upon  the  poorest  pilgrims  :  wherefore,  when 
I  am  gone,  I  desire  that  you,  Mr.  Valiant,  would  bury 
it  in  a  dunghill.  This  done,  and  the  day  being  come 
on  which  he  was  to  depart,  he  entered  the  river  as  the 
HIS  LAST  WORDS,  rest.  His  last  words  were,  Hold  out,  faith 
and  patience  !  So  he  went  over  to  the  other  side. 

When  days  had  many  of  them  passed  away,  Mr. 
Despondency  was  sent  for  ;  for  a  post  was  come,  and 
MR.  DESPONDENCY  brought  this  message  to  him  :  Trembling 

SUMMONED.  1.1  1  i 

man!  these  are  to  summon  thee  to  be 
ready  with  the  King  by  the  next  Lord's  day,  to  shout 
for  joy  for  thy  deliverance  from  all  thy  doubtings. 
And,  said  the  messenger,  that  my  message  is  true,  take 
this  for  a  proof:  so  he  gave  him  a  grasshopper  to  be 
a  burden  unto  him.d 

Now,  Mr.  Despondency's  daughter,  whose  name  was 
Much-afraid,  said,  when  she  heard  what  was 
done,  that  she  would  go  with  her  father. 


HIS   DAUGHTER 
GOES   TOO. 


d  Eccles.  xii.  5. 


THE  PILGRIM'S  PROGRESS.  549 

Then  Mr.  Despondency  said  to  his  friends,  Myself  and 
my  daughter  you  know  what  we  have  been,  and  how 
troublesomely  we  have  behaved  ourselves  in  every 
company.  My  will  and  my  daughter's  is,  that  HIS  WILL. 
our  desponds  and  slavish  fears  be_byno  man  ever 
re^fii^ed,  from  the  day  of  our  departurefor  ever ;  for  I 
know  that  after  my  death  they  will  offer  themselves  to 
others.  For  to  be  plain  with  you,  they  are  ghosts 
which  we  entertained  when  we  first  began  to  be  pilgrims, 
and  could  never  shake  them  off  after ;  and  they  will 
walk  about,  and  seek  entertainment  of  the  pilgrims: 
but  for  our  sakes,  shut  the  doors  upon  them.  When 
the  time  was  come  for  them  to  depart,  they  went  up  to 
the  brink  of  the  river.  The  last  words  of  HIS  LAST  WORDS. 
Mr.  Despondency  were,  Farewell,  night;  welcome,  day ! 
His  daughter  went  through  the  river  singing,  but  none 
could  understand  what  she  said. 

Then  it  came  to  pass  a  while  after,  that  there  was  a 
post  in  the  town  that  inquired  for  Mr.  Honest.  So  he 
came  to  the  house  where  he  was,  and  delivered  to  his 
hand  these  lines :  Thou  art  commanded  to  be 
ready  against  this  day  sevennight,  to  present 
thyself  before  thy  Lord,  at  his  Father's  house.  And 
for  a  token  that  my  message  is  true,  "  All  the  daughters 
of  music  shall  be  brought  low."6  Then  Mr.  Honest 
called  for  his  friends,  and  said  unto  them,  I  die,  but 
shall  make  no  will.  As  for  my  honesty,  it  shall 
go  with  me ;  let  him  that  comes  after  be  told  of 
this.  When  the  day  that  he  was  to  be  gone  was  come, 
he  addressed  himself  to  go  over  the  river.  No w^ the 
river  at  thaMjme  jpverflowed  its  banks  in  some  places ; 
but  Mr.  Honest  in  his  life-time  had  spoken  to  one 


MR.    HONEST 
SUMMONED. 


HE    MAKES 
NO    WILL. 


e  Eccles.  xii.  4. 


550  THE  PILGRIM'S   PROGRESS. 


MR.     VAI 

TRUTH  SUMMONED. 


GOOD-CONSCIENCE  Good-Conscience  to  meet  him  there,  the 

HELPS     MR.    HONEST 

OVER  THE  RIVER.     which  he  also  did,  and  lent  him  his  hand, 
and   so  helped   him  over.     The  last  words   of  Mr. 
Honest  were,  Grace  reigns !     So  he  left  the  world. 
After  this  it  was  noised  abroad  that  Mr.  Valiant-for- 
-  truth  was  taken  with  a  summons  by  the 

,-1  ,1  1     1  1     ..1    *        /• 

same  post  as  the  other,  and  had  this  for  a 
token  that  the  summons  was  true,  "  That  his  pitcher 
was  broken  at  the  fountain." f  When  he  understood  it, 
he  called  for  his  friends,  and  told  them  of  it.  Then 
said  he,  I  am  going  to  my  Father's ;  and  though  with 
great  difficulty  I  have  got  hither,  yet  now  I  do  not  re- 
pent me  of  all  the  trouble  I  have  been  at  to  arrive 
where  I  am.  My  sword  I  give  to  him  that  shall  succeed 
HIS  WILL,  me  in  my  pilgrimage,  and  my  courage  and  skill 
to  him  that  can  get  it.  My  marks  and  scars  I  carry 
with  me,  to  be  a  witness  for  me  that  I  have  fought  His 
battles  who  now  will  be  my  rewarder.  When  the  day 
that  he  must  go  hence  was  come,  many  accompanied 
him  to  the  river-side,  into  which  as  he  went  he  said, 
"  Death,  where  is  thy  sting  ?"  And  as  he  went  down 
T  deeper,  he  said,  "  Grave,  where  is  thy  victory  ?" 
So  he  passed  over,  and  all  the  trumpets  sounded 
for  him  on  the  other  side. 

Then  there  came  forth  a  summons  for  Mr.  Standfast. 
MR.  STANDFAST.  This  Mr.  Standfast  was  he  that  the  rest  of 
the  pilgrims  found  upon  his  knees  in  the  Enchanted 
Ground.  And  the  post  brought  it  him  open  in  his 
hands ;  the  contents  thereof  were,  that  he  must  prepare 
for  a  change  of  life,  for  his  Master  was  not  willing  that 
he  should  be  so  far  from  him  any  longer.  At  this  Mr. 
Standfast  was  put  into  a  muse.  Nay,  said  the  messen- 

f  Eccles.  xii.  6. 


HIS   LAS 
WORDS. 


HE   CALLS   FOR 
M  R.  G  R  E  A  T-H  E  A  R  T. 


IS    SPEECH 
TO   HIM. 


HIS   ERRAND   TO 
HIS   FAMILY. 


THE  PILGRIM'S   PROGRESS.  551 

ger,  you  need  not  doubt  of  the  truth  of  my  message ; 
for  here  is  a  token  of  the  truth  thereof:  "  Thy  wheel 
is  broken  at  the  cistern."  Then  he  called  to  him  Mr. 
Great-heart,  who  was  their  guide,  and  said 
unto  him,  Sir,  although  it  was  not  my  hap 
to  be  much  in  your  good  company  during  the  days  of 
my  pilgrimage,  yet,  since  the  time  I  knew  you, 
you  have  been  profitable  to  me.  When  I 
came  from  home,  I  left  behind  me  a  wife  and  five  small 
children ;  let  me  entreat  you  at  your  return,  (for  I 
know  that  you  go  and  return  to  your  Master's  house, 
in  hopes  that  you  may  yet  be  a  conductor  to  more  of 
the  holy  pilgrims,)  that  you  send  to  my  family,  and  let 
them  be  acquainted  with  all  that  hath  and 
shall  happen  unto  me.  Tell  them  moreover 
of  my  happy  arrival  at  this  place,  and  of  the  present 
and  late  blessed  condition  I  am  in.  Tell  them  also  of 
Christian  and  Christiana  his  wife,  and  how  she  and  her 
children  came  after  her  husband.  Tell  them  also  of 
what  a  happy  end  she  made,  and  whither  she  is  gone. 
I  have  little  or  nothing  to  send  to  my  family,  unless  it 
be  prayers  and  tears  for  them ;  of  which  it  will  suffice 
that  you  acquaint  them,  if  peradventure  they  may 
prevail. 

When  Mr.  Standfast  had  thus  set  things  in  order, 
the  time  being  come  for  him  to  haste  him  away,  he  also 
went  down  to  the  river.  Now  there  was  a  great  calm 
at  that  time  in  the  river;  wherefore  Mr.  Standfast, 
when  he  was  about  half  way  in,  stood  a  while,  and 
talked  with  his  companions  that  had  waited  upon  him 
thither.  And  he  said,  This  river  has  been  a 
terror  to  many ;  yea,  the  thoughts  of  it  also 
have  often  frightened  me ;  but  now  methinks  I  stand 


HIS    LAST 
WORDS. 


552  THE  PILGRIM'S  PROGRESS. 

easy;  my  foot  is  fixed  upon  that  on  which  the  feet  of 
the  priests  that  bare  the  ark  of  the  covenant  stood 
while  Israel  went  over  Jordan.g  The  waters  indeed 
are  to  the  palate  bitter,  and  to  the  stomach  cold ;  yet 
the  thoughts  of  what  I  am  going  to,  and  of  the  conduct 
that  waits  for  me  on  the  other  side,  do  lie  as  a  glowing 
coal  at  my  heart.  I  see  myself  now  at  the  end  of  my 
journey;  my  toilsome  days  are  ended.  I  am  going  to 
see  that  head  that  was  crowned  with  thorns,  and  that 
face  that  was  spit  upon  for  me.  I  have  formerly  lived 
by  hearsay  and  faith ;  but  now  I  go  where  I  shall  live 
by  sight,  and  shall  be  with  him  in  whose  company  I 
delight  myself.  I  have  loved  to  hear  my  Lord  spoken 
of;  arid  wherever  I  have  seen  the  print  of  his  shoe  in 
the  earth,  there  I  have  coveted  to  set  my  foot  too. 
His  name  has  been  to  me  as  a  civet-box ;  yea,  sweeter 
than  all  perfumes.  His  voice  to  me  has  been  most 
sweet;  and  his  countenance  I  have  more  desired  than 
they  that  have  most  desired  the  light  of  the  sun.  His 
words  I  did  use  to  gather  for  my  food,  and  for  antidotes 
against  my  faintings.  He  hath  held  me,  and  hath  kept 
me  from  mine  iniquities ;  yea,  my  steps  hath  he 
strengthened  in  his  way.* 

g  Josh.  iii.  17. 

*  This  speech  has  been  justly  admired,  as  one  of  the  most  striking 
passages  in  the  whole  work  :  but  it  is  so  plain,  that  it  only  requires  an 
attentive  reader.  It  may,  however,  be  worthy  of  our  observation,  that  in 
all  the  instances  before  us  the  Pilgrims  are  represented  as  resting  their 
only  dependence,  at  the  closing  scene,  on  the  mercy  of  God,  through  the 
righteousness  and  atonement  of  his  Son  :  and  yet  recollecting  their  con- 
scious integrity,  boldness  in  professing  and  contending  for  the  truth,  love  to 
the  cause,  example,  and  words  of  Christ,  obedience  to  his  precepts,  delight 
in  his  ways,  preservation  from  their  own  iniquities,  and  consistent  behaviour, 
as  evidences  that  their  faith  was  living,  and  their  hope  warranted  ;  and  in 
this  way  the  retrospect  conduced  to  their  encouragement.  Moreover,  they 


THE  PILGRIM'S  PROGRESS.  553 

Now,  while  he  was  thus  in  discourse,  his  countenance 
changed ;  his  strong  man  bowed  under  him :  and  after 
he  had  said,  Take  me,  for  I  come  unto  thee,  he  ceased 
to  be  seen  of  them. 

But  glorious  it  was  to  see  how  the  open  region  was 
filled  with  horses  and  chariots,  with  trumpeters  and 
pipers,  with  singers  and  players  upon  stringed  instru- 
ments, to  welcome  the  pilgrims  as  they  went  up,  and 
followed  one  another  in  at  the  beautiful  gate  of 
the  city.* 

all  concur  in  declaring,  that  while  they  left  their  infirmities  behind  them, 
they  should  take  their  graces  along  with  them,  and  that  '  their  works  would 
follow  them.'  Thus  the  scriptural  mean  is  exactly  maintained,  between 
those  who  place  their  supposed  good  works  as  the  foundation  of  their  hope  ; 
and  those,  who  would  exclude  even  real  good  works  from  being  so  much  as 
looked  upon,  as  evidential  of  saving  faith,  or  as  in  any  way  giving  encour- 
agement to  the  believer  in  his  dying  hour. 

*  The  view  given  in  this  place,  of  the  peaceful  and  joyful  death  of  the 
Pilgrims,  cannot  but  affect  every  reader  in  some  degree ;  and  many  perhaps 
may  be  ready  to  say,  «  Let  me  die  the  death  of  the  righteous,  and  let  my  last 
end  be  like  his :'  but,  except  they  make  it  their  principal  concern  to  live  the 
life  of  the  righteous,  such  a  wish  will  most  probably  be  frustrated ;  and 
every  hope  grounded  on  it  is  evidently  presumptuous,  as  the  example  of 
Balaam  sufficiently  proves.     If  any  man,  therefore,  doubt   whether  this 
allegory  do  indeed  describe  the  Rise  and  Progress  of  religion  in  the  soul ; 
the  beginning,  continuance,  and  termination  of  the  godly  man's  course  to 
heaven ;  let  him  diligently  search  the  Scriptures,  and  fervently  pray  to  God, 
from  whom  alone  '  cometh  every  good  and  perfect  gift,'  to  enable  him  to 
determine  this  question.   But  let  such  as  own  themselves  to  be  satisfied  that 
it  does,  beware  lest  they  rest  on  this  assent  and  notion,  in  the  pleasure  of 
reading  an  ingenious  work  on  the  subject,  or  in  the  ability  of  developing 
many  of  the  author's  emblems.     Let  them  beware,  lest  they  be  fascinated, 
as  it  were,  into  a  persuasion,  that  they  actually  accompany  the  Pilgrims  in 
the  life  of  faith,  and  walking  with  God,  in  the  same  measure,  as  they  keep 
pace  with  the  author,  in  discovering  and  approving  the  grand  outlines  of  his 
plan.      And  let  every  one  carefully  examine  his  state,  sentiments,  experi- 
ence, motives,  tempers,  affections  and  conduct,  by  the  various  characters,  in- 
cidents, and  observations,  that  pass  under  his  review ;  assured  that  this  is  a 
matter  of  the  greatest  consequence.     We  ought  not  indeed  to  call  any  man 
master,   or  subscribe  absolutely  to  all  his  sentiments;   yet  the  diligent 

3U 


554  THE  PILGRIM'S  PROGRESS. 

As  for  Christiana's  children,  the  four  boys  that 
Christiana  brought,  with  their  wives  and  children,  I  did 
not  stay  where  I  was  till  they  were  gone  over.  Also, 
since  I  came  away,  I  heard  one  say  that  they  were  yet 
alive,  and  so  would  be  for  the  increase  of  the  church 
in  that  place  where  they  were,  for  a  time. 

Should  it  be  my  lot  to  go  that  way  again,  I  may  give 
those  that  desire  it  an  account  of  what  I  here  am  silent 
about.  Meantime  I  bid  my  reader 

FAREWELL. 

practical  student  of  Scripture  can  scarcely  doubt,  but  that  the  warnings, 
counsels,  and  instructions  of  this  singular  work,  agree  in  general  with  that 
sacred  touchstone  ;  or  that  characters  and  actions  will  at  last  be  approved  or 
condemned  by  the  Judge  of  the  world,  in  a  great  degree  according  to  the  sen- 
tence passed  on  them  in  this  wise  and  faithful  book.  The  Lord  grant  that 
the  readers  of  these  observations  'may  find  mercy  in  that  day,'  and  be 
addressed  in  these  gracious  words,  '  Come,  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  you,  from  the  foundation  of  the  world." 


THE    END. 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT.  I 


Renewed  books  are  subject  to  i 

MAR     21966^1 


LD  21A-60m-10,'65 
(P7763slO)476B 


General  Library     . 
University  of  California 
Berkeley 


YC  60576 


